OCT  30  191R 

Logical  st«^ 


Division  T5S  24  2.0 
Sectiou  .S52S 


JESUS  IN  THE  RECORDS 


OCT  30  1918 


A 


i^o, 


By 


^^GICAL 


HENRY  BURTON  SHARMAN 

Author  of  "Studies  in  the  Life  of  Christ" 


Based  on 
RECORDS  OF  THE  LIFE  OF  JESUS" 
by  the  same  author 


ASSOCIATION     PRESS 

New    York:     347    Madison    Avenue 
1918 


Copyright,  1918,  by 

The  International  Committee  of 

Young  Men's  Christian  Associations 


The  Bible  text  printed  in  short  measure  (indented  both  sides)  is 
taken  from  the  Revised  Version  of  1881. 


TO  THE  STUDENT 

THE  BASIS 

These  studies  are  based  on  "Records  of  the  Life  of  Jesus" 
(Sharman).  In  the  "Records,"  the  accounts  of  Matthew- 
Mark-Luke  are  brought  into  parallelism  where  they  have 
material  in  common,  thus  affording  opportunity  for  the  fullest 
comparative  study.  But  the  order  of  each  account  is  main- 
tained substantially  intact,  and  the  "Records"  are  set  forth 
without  the  adoption  of  any  theory  as  to  the  chronological 
or  literary  relationship  of  the  accounts  to  one  another.  As  a 
consequence,  the  phenomena  of  resemblance  and  variation  are 
completely  exhibited,  and  at  the  same  time  there  results  an 
outline  of  the  life  of  Jesus  free  from  individual  judgment  as 
to  the  order  of  events.  That  outline  prevails  throughout  these 
studies. 

THE   SELECTIONS 

For  the  purposes  of  the  studies  that  follow,  the  method  has 
been  to  select,  from  each  Section  (§)  of  the  "Records,"  a 
single  one  of  the  accounts,  which  is  placed  here  as  the 
passage  to  be  used  by  the  student,  it  being  assumed  that,  for 
those  whose  desire  is  to  have  before  them  all  the  available 
testimony,  recourse  will  be  had  to  the  "Records."  Stated 
in  the  broadest  terms,  the  record  of  Mark  is  used  here  entiife; 
the  record  of  Luke  is  likewise  shown  entire,  except  those 
portions  that  are  paralleled  in  Mark ;  of  Matthew,  so  much 
only  is  used  as  is  not  paralleled  in  either  Mark  or  Luke ;  the 
original  order  of  each  of  the  individual  records  is  maintained. 
It  follows,  therefore,  that  material  similar  in  content  but 
appearing  at  different  points  in  different  records  comes  under 
consideration  once  only  in  the  course  of  the  studies.  But 
on  the  other  hand,  notwithstanding  the  necessary  limita- 
tions imposed  by  the  scope  of  the  studies,  it  is  believed  that, 

V 


vi  JESUS  IN  THE  RECORDS 

except  in  Study  I,  where  it  has  been  thought  best  to  con- 
centrate the  thought  on  a  single  theme  of  a  preparatory 
character,  the  single  passages  from  the  "Records"  consecu- 
tively used  here  represent  with  substantial  completeness,  and 
with  freedom  from  theory  as  to  order,  the  life  of  Jesus  as  it 
may  be  derived  from  the  combined  contributions  of  Matthew- 
Mark-Luke.  The  record  of  John  is  reserved  for  separate 
treatment,  as  a  book  that  reveals  its  values  most  potently  to 
the  mind  already   familiar  with  I^Iatthew-Mark-Luke. 

THE  REJ^EREN'CES 

The  source  of  each  passage  of  scripture  used  is  clearly 
indicated  at  the  close  of  the  selection.  And  for  those  who 
will  work  with  the  "Records"  before  them,  the  location  of  the 
passage  in  that  book  is  shown  by  the  bracketed  reference 
thus,  (S  38  M)  and  the  like,  following  each  selection. 

THE   PLAN 

It  is  the  intention  that  the  user  of  these  studies  should  do 
his  own  independent  thinking  throughout.  Everything  in 
their  plan  has  been  determined  with  that  single  aim.  It  is 
believed  that  the  material  abounds  in  mental,  moral,  and  re- 
ligious stimulus  for  any  one  who  will  approach  it  with  a 
determination  to  find  something  more  than  superficial  or 
inherited  values  in  it.  The  eflort  has  been  made  to  avoid 
anticipating  the  student  by  statements  of  what  may  be  found, 
rather  simply  directing  attention  to  the  records,  and  leaving 
to  the  individual  the  lasting  rewards  of  personal  discovery. 
Such  direction  as  is  given  falls  under  one  or  other  of  the 
coordinate  divisions:  (i)  Purposes  of  the  Study;  (2)  Method 
for  the  Study;  (3)  Content  of  the  Study;  (4)  Leading  Prob- 
lems of  the  Study;  (5)  Some  Findings  in  the  Study. 

THE  PURPOSES 

In  order  that  the  student  may  see  clearly  the  intended  goal 
in  each  Study  before  beginning  it,  a  statement  of  "Purposes" 
precedes    the    day-by-day    work.       The    user    will    find    it    an 


TO  THE  STUDENT  vli 

advantage  to  return  to  a  reading  of  the  "Purposes"  after  the 
completion  of  the  week's  work,  as  a  method  of  testing  the 
outcome  of  that  work. 

THE  METHOD 

It  is  inevitable  that  most  students  will  bring  to  the  records 
those  conceptions  that  have  come,  some  in  one  way,  some 
in  another,  from  past  contacts.  In  order  that  the  material 
may  make  a  fresh  impression,  it  is  hoped  that  the  student 
will  temporarily  lay  aside  these  preconceptions.  The  state- 
ments under  "Method"  are  intended  to  help  the  individual 
to  perceive  and  to  judge  for  himself.  It  may  prove  worth 
while  for  the  user  of  the  book  to  come  back  more  than  once 
during  the  week  to  the  hints  given  under  "Alethod." 

THE  CONTENT 

The  student  whose  interest  in  Jesus  incites  him  to  make 
his  own  study  of  Him  is  likely  to  be  willing  to  spend  an 
average  of  half  an  hour  a  day  on  the  records  of  His  life. 
The  day-by-day  work  in  these  studies  is  planned  for  that 
type  of  person ;  the  work  can  be  done  reasonably  well  within 
that  period,  but  ought  not  to  be  undertaken  by  those  unable 
to  devote  that  minimum  time. 

About  the  questions,  it  should  be  understood  (a)  that  none 
are  regarded  as  without  importance,  (b)  that  none  are  asked 
simply  to  set  a  problem,  (c)  that  the  answer  should  come, 
with  few  exceptions,  from  a  study  of  the  text  under  con- 
sideration and  not  from  outside  information  or  from  other 
parts  of  the  records,  (d)  that  the  persistent  seeking  in  the 
text  for  the  answer  to  the  most  difficult  questions  should 
prove  the  most  rewarding  element  in  the  work. 

The  answers  should  unfailingly  be  written  out  in  full,  and 
should  never  be  a  repetition  of  the  words  of  the  text,  but  al- 
ways in  one's  own  language.  The  questions  have  been  so 
fashioned,  it  is  hoped,  that  the  student's  main  effort  will  be 
one  of  insight;  when  determined  upon,  the  answers  can  be 
stated  with  brevity  and  recorded  without  a  sense  of  task. 


viii  JESUS  LV  THE  RECORDS 

THE  PROBLEMS 

It  is  expected  that  most  users  of  the  book  will  be  mem- 
bers of  groups  that  have  each  agreed  to  spend  one  full  hour 
together  once  a  week  for  a  comparison  of  the  results  of  indi- 
vidual thinking.  In  preparation  for  that  gathering  up  of  im- 
pressions, aid  may  be  found  in  what  has  been  placed  here 
under  the  caption,  "Leading  Problems."  For  the  leader  of  the 
group,  these  "problems"  may  be  suggestive  as  points  of  depar- 
ture in  securing  group  consideration  of  the  main  issues.  It  will 
be  observed  that  any  one  of  them,  by  some  slight  transposition 
of  words,  may  become  a  direct  question,  and  in  such  form  will 
enable  the  leader  to  guide  the  discussion  during  the  group 
hour.  That  hour  should  never  be  devoted  to  the  enforcement 
of  any  personal  opinion,  but  always  as  an  occasion  for  the 
free  interchange  of  the  thoughts  resulting  for  each  member 
from  the  day-by-day  work,  already  fully  accomplished  before 
the  group  meets. 

THE   FINDINGS 

Under  what  are  termed  "Findings,"  the  student  may  ob- 
serve a  restatement  of  results  already  reached.  They  may 
serve  therefore  both  as  themes  for  review  and  discussion 
and  as  permanent  formulations  of  some  of  the  outstanding 
impressions  produced  by  the  work. 

Beyond  doubt,  one  who  traverses  these  records  with  an 
open  and  active  mind  and  a  responsive  spirit  will  make  per- 
sonal findings  of  richer  content  and  deeper  significance  than 
any  that  have  had  expression  here.  For  that  is  the  way  of 
Jesus. 


CONTENTS 

STUDY  p^Q£ 

I.   FORESHADOWINGS  OF  THE  CAREER  OF  JeSUS  .  ...    I 

II.  Activity  OF  John  AND  Its  Relation  TO  Jesus.  .  ii 

III.  Beginnings  OF  the  Public  Activity  OF  Jesus.  .  19 

IV.  Development  of  Opposition  to  Jesus 29 

V.  Definition   of   Standards   of   Righteousness 

BY    Jesus ,7 

VI.     Definition  of   Standards  of  Righteousness 

CY  Jesus ^j. 

VII.     Contemporary  Opinions  About  the  Worth  of 

J^s^'s 55 

\  III.    The  Mystery  of  the  Kingdom  of  God 65 

IX.     (a)    The  Place  of  Faith  in  the  Work  of  Jesus    75 
(b)    Tour   of   the    Disciples   and   Resultant 

Events  .  .  .  ^ g  j 

X.     Demand   by   Pharisees   for   Conformity   and 

Credentials 87 

XI.     Forecasts  of  Conflict  with  the  Ji-:rus.\lem 

Authorities g- 

XII.     Departure  from  Galilee  for  Jerusalem 107 

XIII.  Condemnation  for  Opponents  and  Concern 

FOR  Disciples i  iq 

XIV.  Deep  Feeling  and  Direct  Teaching 129 

XV.     Many  Truths  Taught  in  Parables 139 

XVI.     Teaching  and  Journeying  on  to  Jerusalem.  .   153 
XVII.     Challenge  of  the  Jerusalem  Leaders  by  Jesus  165 
XVIII.     Final    Contest    of    Jesus    with    the    Jewish 

Rulers i-, 

XIX.     Discourse  in  Condemnation  of  Scribes  and 

Pharisees 18^ 

XX.     Discourse  on  Events  of  the  Future 193 

XXI.     Fin.\l  Hours  of  Jesus  with  His  Disciples.  . . .  205 

XXII.    Judicial  Trials  and  Crucifixion  of  Jesus 213 

XXIII.     Events  Subsequent  to  the  Death  of  Jesus.  .  225 


STUDY  I 

FORESHADOWIXGS  OF  THE  CAREER  OF 
JESUS 

Forecast  to  the  Mother  of  Jesus 
Forecast  to  Joseph  of  Nazareth 
Birth  of  John  the  Baptist 
Thanksgiving  for  the  Birth  of  Jesus 
The  Dedication  at  Jerusalem 
Jesus  as  King  of  the  Jews 
Roman  Rule  in  Relation  to  Jesus 
The  Youth  of  Jesus 
Development  of  Jesus 
Jesus  the  Youth  at  Jerusalem 


[1-3]  JESUS  IN  THE  RECORDS 

And  hath  raised  up  a  horn  of  salvation  for  us 

In  the  house  of  his  servant  David 

(As  he  spake  by  the  mouth  of  his  holy  prophets  which 

have  been  since  the  world  began). 
Salvation  from  our  enemies,  and  from  the  hand  of  all 

that  hate  us ; 
To  shew  mercy  towards  our  fathers, 
And  to  remember  his  holy  covenant; 
The  oath  which  he  sware  unto  Abraham  our  father, 
To  grant  unto  us  that  we  being  delivered  out  of  the 

hand  of  our  enemies 
Should  serve  him  without  fear, 
In  holiness  and  righteousness  before  him  all  our  days. 

—Luke  1:68-75  (§  7  D)- 

1.  What  content  do  the  words  "redemption"  and  "salvation" 
have  for  the  mind  of  the  speaker  of  these  words  as  defined 
by  him  in  this  passage? 

2.  To  whom  is  the  reference  in  "our  enemies"?  How  sum- 
marize the  hope  of  the  originator  of  the  song? 

(b)    Thanksgivinys  for  the  Birth  of  Jesus 

There  is  born  to  you  this  day  in  the  city  of  David  a 
Saviour,  which  is  Christ  the  Lord. — Luke  2:11 
(§  9  A). 

3.  In  the  absence  of  any  definite  indication  here  as  to  the 
sense  in  which  "Saviour"  is  used,  what  basis  is  there  for  an 
inference  as  to  its  probable  meaning? 

Third  Day  :  The  Dedication  at  Jerusalem 

And  behold,  there  was  a  man  in  Jerusalem,  whose 
name  was  Simeon  ;  and  this  man  was  righteous  and 
devout,  looking  for  the  consolation  of  Israel:  and  the 
Holy  Spirit  was  upon  him.  And  it  had  been  revealed 
unto  him  by  the  Holy  Spirit,  that  he  should  not  see 
death,  before  he  had  seen  the  Lord's  Christ.  And  he 
came  in  the  Spirit  into  the  temple :  and  when  the  par- 

4 


FORESHADOW INGS  OF  CAREER  [I-3] 

ents  brought  in  the  child  Jesus,  that  they  might  do 
concerning  him  after  the  custom  of  the  law,  then  he 
received  him  into  his  arms,  and  blessed  God,  and  said, 

Now  lettest  thou  thy  servant  depart,  O  Lord, 

According  to  thy  word,  in  peace ; 

For  mine  eyes  have  seen  thy  salvation. 

Which  thou  hast  prepared  before   the   face  of   all 

peoples ; 
A  light  for  revelation  to  the  Gentiles, 
And  the  glory  of  thy  people  Israel. — Luke  2 :  25-32 

(§  10  C). 

1.  What  help  to  the  understanding  of  that  which  this  man 
meant  by  "thy  salvation"  is  had  from  the  statement  that  he 
was  looking  for  "the  consolation  of  Lsrael"? 

2.  In  this  passage  is  found  a  reference  to  "the  Lord's 
Christ";  in  the  second  passage  of  the  second  day  are  the 
words  "which  is  Christ  the  Lord":  what  does  this  word 
"Christ"  mean  ? 

3.  In  what  sense  and  by  what  method  was  the  glory  of  Israel 
to  become  "a  light  for  revelation  to  (the  unveiling  of)  the 
Gentiles"? 

And  there  was  one  Anna,  a  prophetess,  the  daughter 
of  Phanucl,  of  the  tribe  of  Asher  (she  was  of  a  great 
age,  having  lived  with  a  husband  seven  years  from 
her  virginity,  and  she  had  been  a  widow  even 
for  fourscore  and  four  years),  which  departed  not 
from  the  temple,  worshipping  with  fastings  and  sup- 
plications night  and  day.  And  coming  up  at  that  very 
hour  she  gave  thanks  unto  God.  and  spake  of  him  to 
all  them  that  were  looking  for  the  redemption  of  Jeru- 
salem.— Luke  2:36-38  (S  10  D). 

4.  What  community  of  interest  had  those  who  were  "looking 
for  the  consolation  of  Israel"  with  them  that  were  "looking 
for  the  redemption  of  Jerusalem"?  What  is  meant  by  "the 
redemption  of  Jerusalem"? 


[1-4]  JESUS  IN  THE  RECORDS 

Fourth  Day  :  /i'^»^  as  King  of  the  Jcxvs 

Now  when  Jesus  was  born  in  Bethlehem  of  Judaea 
in  the  days  of  Herod  the  king,  behold,  wise  men  trom 
the  east  came  to  Jerusalem,  saying,  Where  is  he  that 
is  born  King  of  the  Jews?  for  we  saw  his  star  in  the 
east  and  are  come  to  worship  him.  And  when  Herod 
the  king  heard  it,  he  was  troubled,  and  all  Jerusalem 
with  bim.  And. gathering  together  all  the  chief  priests 
and  scribes  of  the  people,  he  inquired  of  them  where 
the  Christ  should  be  born.  And  they  said  unto  him, 
In  Bethlehem  of  Judaea :  for  thus  it  is  written  by  the 
prophet. 

And  thou  Bethlehem,  land  of  Judah, 
Art  in  no  wise  least  among  the  princes  of  Judah: 
For  out  of  thee  shall  come  forth  a  governor. 
Which    shall   be    shepherd   of    my   people   Israel.— 
Matt.  2:  1-6  (§  II  A  B  C). 

I.  What  form  did  the  men  from  the  east  believe  that  the 
work  of  Jesus  would  take? 

'2.  Why  was  Herod  "troubled"?  What  conception  ot  the 
work  of  the  Christ  prompted  the  inquiry  of  Herod  as  to 
"where  the  Christ  should  be  born"? 

3  What  does  the  scripture  quoted  by  the  chief  priests  and 
scribes  show  to  have  been  their  belief  concerning  the  nature 
of  the  activity  of  the  Christ? 

Fifth  Day:  Roman  Rule  in  Relation  to  Jesus 

Then  Herod,  when  he  saw  that  he  was  mocked  of 
the  wise  men.  was  exceeding  wroth,  and  sent  forth, 
and  slew  all  the  male  children  that  were  in  Bethlehem, 
and  in  all  the  borders  thereof,  from  two  years  old  and 
under,  according  to  the  time  which  he  had  carefully 
learned  of  the  wise  men.— Matt.  2:  16  (§  12  B). 

I.  What  conviction  about   the   future   career  of  Jesus   led 
Herod  to  take  such  drastic  action? 

6 


FORESHADOWINGS  OF  CAREER  [1-6] 

But  when  he  heard  that  Archelaus  was  reigning 
over  Judaea  in  the  room  of  his  father  Herod,  he  was 
afraid  to  go  thither;  and  being  warned  of  God  in  a 
dream,  he  withdrew  into  the  parts  of  Galilee,  and 
came  and  dwelt  in  a  city  called  Nazareth. — Alatt. 
2:22,  23   (§   12  D). 

2.  What  interest  had  Archelaus  in  Jesus  that  would  make 
Joseph  afraid  to  take  up  his  residence  in  Judaea? 

3.  From  all  the  indications  so  far  in  the  records,  formulate 
a  compact  statement  containing  all  the  elements  of  the  work 
that  it  was  expected  Jesus  would  do. 

Sixth  D.\y  :   (a)   The  Youth  of  Jesus 

All  that  is  known  of  the  life  of  Jesus  before  he  was  "about 
thirty  years  of  age"  (Luke  3:2^)  is  recorded  in  summary 
statements  and  one  extended  narrative.  It  is  important,  there- 
fore, that  these  scanty  intimations  be  dwelt  upon  till  they  have 
yielded  the  utmost  of  their  contribution  toward  an  understand- 
ing of  Jesus.  Concerning  the  first  twelve  years  of  the  life  of 
Jesus  it  is  recorded : 

And  when  they  had  accomplished  all  things  that 
were  according  to  the  law  of  the  Lord,  they  returned 
into  Galilee,  to  their  own  city  Nazareth. 

And  the  child  grew,  and  waxed  strong,  filled  with 
wisdom :  and  the  grace  of  God  was  upon  him. — Luke 
2:39,  40   (§   14). 

From  the  twelfth  to  the  thirtieth  year  the  course  of  events 
is  not  known  beyond  the  statement : 

(b)   Development  of  Jesus 

And  he  went  down  with  them,  and  came  to  Naz- 
areth;  and  he  was  subject  unto  them:  and  his  mother 
kept  all  these  sayings  in  her  heart. 

And  Jesus  advanced  in  wisdom  and  stature,  and  in 
favour  with  God  and  men. — Luke  2:  51,  52  (§  16). 

7 


[1-7]  JESUS  IN  THE  RECORDS 

Phases  of  the  life  of  Jesus  during  these  years  come  to  light 
later  in  connection  with  the  impression  produced  by  his  teach- 
ing, namely : 

Is  not  this  the  carpenter,  the  son  of  Mary,  and 
brother  of  James,  and  Joses,  and  Judas,  and  Simon? 
and   are   not   his    sisters    here    with    us? — Mark    6:3 

(§   54  D). 

I.  From  these  accounts  deduce  and  state  the  outstanding 
characteristics  of  the  life  of  Jesus  in  the  period  before  he  be- 
gan to  teach. 

Seventh  Day:  Jesus  the  YovJh  at  Jcnisalciii 

Of  one  occurrence  only  in  the  early  life  of  Jesus  have  we 
any  lengthy  account.  But  from  the  narrative  of  this  single 
striking  event  there  may  be  deduced  some  of  the  fundamental 
elements  in  the  character  of  Jesus: 

And  his  parents  went  every  year  to  Jerusalem  at  the 
feast  of  the  passover.  And  when  he  was  twelve  years 
old,  they  went  up  after  the  custom  of  the  feast;  and 
when  they  had  fulfilled  the  days,  as  they  were  return- 
ing, the  boy  Jesus  tarried  behind  in  Jerusalem;  and 
his  parents  knew  it  not ;  but  supposing  him  to  be  in 
the  company,  they  went  a  day's  journey;  and  they 
sought  for  him  among  their  kinsfolk  and  acquaint- 
ance :  and  when  they  found  him  not,  they  returned  to 
Jerusalem,  seeking  for  him.  And  it  came  to  pass, 
after  three  days  they  found  him  in  the  temple,  sitting 
in  the  midst  of  the  doctors,  both  hearing  them,  and 
asking  them  questions :  and  all  that  heard  him  were 
amazed  at  his  understanding  and  his  answers.  And 
when  they  saw  him,  they  were  astonished:  and  his 
mother  said  unto  him.  Son,  why  hast  thou  thus  dealt 
with  us?  behold,  thy  father  and  I  sought  thee  sorrow- 
ing. And  he  said  unto  them,  How  is  it  that  ye  sought 
me?  wist  ye  not  that  I  must  be  in  my  Father's  house? 
And  they  understood  not  the  saying  which  he  spake 
unto  them. — Luke  2:41-50  (S  15). 
8 


FORESHADOIVIXGS  OF  CAREER  [I-p] 

Since  no  report  is  given  here  of  the  questions  and  answers 
that  passed  between  Jesus  and  the  teachers,  no  judgment  can 
be  formed  now  as  to  the  features  that  caused  those  who  heard 
to  be  deeply  impressed  by  Jesus.  At  many  subsequent  points 
in  his  career,  the  reports  of  discussions  with  the  teachers  are 
complete  enough  to  give  an  accurate  understanding  of  his  in- 
sight and  method  in  dealing  with  the  scriptures. 

1.  What  is  to  be  expected  normally  in  a  youth  of  twelve 
years  (a)  as  to  degree  of  mental  alertness?  and  (b)  as  to 
measure  of  ability  to  ask  searching  questions? 

2.  For  what  reason  did  Jesus  think  that  his  parents  would 
naturally  look  for  him  in  the  temple? 

3.  What  conception  of  God  and  of  his  relation  to  God  is  con- 
veyed by  Jesus'  use  of  the  words  "my  Father"? 

4.  On  the  basis  of  this  event  only,  what  forecast  for  the 
career  of  Jesus  would  be  reasonable? 


Leading  Prop.lems  of  the  Study 

1.  From  the  recorded  hopes  and  expectations  that  were 
expressed  in  connection  with  the  coming  of  Jesus,  to  construct 
the  most  significant  features  in  the  political  and  religious  life 
of  Palestine  during  his  time. 

2.  To  deduce  completely  from  the  scanty  records  of  the  early 
life  of  Jesus  the  contributions  they  make  toward  an  under- 
standing and  an  adequate  appreciation  of  him. 


Some  Findings  in  the  Study 

From  the  consideration  of  those  passages  in  the  first  two 
chapters  of  Matthew  and  of  Luke  that  bear  intimations  of 
the  hoped-for  career  of  Jesus,  one  should  derive  clear  knowl- 

9 


[I-f]  JESUS  IN  THE  RECORDS 

edge  of  that  background  of  expectation  about  a  Coming  One 
which  profoundly  affected  and  conditioned  many  phases  of  the 
actual  life  of  Jesus. 

The  significance  of  the  hopes  that  were  held  by  the  con- 
temporaries of  Jesus  consists  not  solely  in  their  interest  as 
history,  but  chiefly  in  their  bearing  at  every  point  on  the  de- 
velopment of  the  teaching,  the  policy,  and  the  outward  career 
of  Jesus. 

These  contemporary  hopes  should  be  grasped  with  firmness, 
and  with  keenness  of  historical  sense,  at  the  outset ;  and  they 
may  be  found  in  unambiguous  terms,  under  various  forms,  in 
these  initial  passages  of  the  records  of  the  life  of  Jesus. 

Without  a  clear  and  vivid  understanding  of  these  hopes, 
and  the  persistent  use  of  them  as  interpretative  helps  at  every 
point  in  the  subsequent  history,  progress  in  the  understanding 
of  Jesus  will  be  diflficult,  and  at  many  places  largely  beyond 
attainment.  On  the  other  hand,  many  experiences,  many  say- 
ings, many  deeds,  many  parables,  many  plans  of  Jesus  that 
seem  obscure  when  the  background  is  disregarded  will  be- 
come luminous  with  meaning  and  weighty  with  significance 
when  approached  by  a  mind  that  has  made  vital  for  itself  the 
contemporary  hopes  and  expectations  sketched  by  these  initial 
passages. 


zo 


STUDY  II 


ACTIVITY  OF  JOHN  AND  ITS  RELATION 
TO  JESUS 

Statement  of  the  Work  of  John 
The  Baptism  of  Jesus  by  John 
Withdrawal  of  Jesus  to  the  Wilderness 
Withdrawal  of  Jesus  to  the  Wilderness 
Withdrawal  of  Jesus  to  the  Wilderness 
Withdrawal  of  Jesus  to  the  Wilderness 
Withdrawal  of  Jesus  to  the  Wilderness 


Purposes  of  the  Study 

To  find  the  object  of  John  in  his  public  work,  and  to  learn 
how  he  viewed  the  future  of  his  people. 

To  consider  the  relation  of  Jesus  to  the  movement  of  John, 
and  the  effect  of  the  methods  of  John  upon  the  decisions  of 
Jesus. 

To  seek  the  significance  of  the  withdrawal  of  Jesus  to  soli- 
tude, following  upon  his  connection  with  the  activity  of  John. 

Method  for  the  Study 

Make  the  effort  to  understand  John  apart  from  the  relation 
of  his  work  to  that  of  Jesus,  that  is,  approach  him  as  an 
independent  worker  rather  than  soleh-  as  the  forerunner  of 
another. 

Take  the  language  of  John's  outlook  upon  the  future  in 
its  more  apparent  rather  than  in  some  imposed  sense. 

In  the  baptism  and  withdrawal  experiences  of  Jesus,  do  not 
accept  the  externals  of  the  representation  with  such  povertj- 
of  imagination  as  will  cause  failure  to  reach  the  deep  signi-» 
ficances  of  which  these  externals  are  the  concrete  and  vivid 
portrayal. 


STUDY  II 

ACTIVITY  OF  JOHN  AND  ITS  RELATION 
TO  JESUS 

Context  of  the   Study 

First  Day:  Sfatcincnt  of  the  IVork  of  John 

Xow  in  the  fifteenth  year  of  the  reign  of  Tiberius 
Cffsar,  Pontius  Pilate  being  governor  of  Judaea,  and 
Herod  being  tetrarch  of  Galilee,  and  his  brother 
Philip  tetrarch  of  the  region  of  Itursea  and  Tra- 
chonitis,  and  Lysanias  tetrarch  of  Abilene,  in  the 
high-priesthood  of  Annas  and  Caiaphas,  thi;  word  of 
God  came  unto  John  the  son  of  Zacharias  in  the 
wilderness.  And  he  came  into  all  the  region  round 
about  Jordan,  preaching  the  baptism  of  repentance 
unto  remission  of  sins.    .     .     . 

He  said  therefore  to  the  multitudes  that  went  out 
to  be  baptized  of  him,  Yc  offspring  of  vipers,  who 
warned  you  to  flee  from  the  wrath  to  come?  Bring 
forth  therefore  fruits  worthy  of  repentance,  and 
begin  not  to  say  within  yourselves.  We  have  Abra- 
ham to  our  father :  for  I  say  unto  you,  that  God  is 
able  of  these  stones  to  raise  up  children  unto  Abra- 
ham. And  even  now  is  the  axe  also  laid  unto  the 
root  of  the  trees:  every  tree  therefore  that  bringeth 
not  forth  good  fruit  is  hewn  down,  and  cast  into  the 
fire.  .  .  . 

And  as  the  people  were  in  expectation,  and  all  men 
reasoned  in  their  hearts  concerning  John,  whether 
haply  he  were  the  Christ ;  John  answered,  saying  unto 
them  all.  I  indeed  baptize  you  with  water ;  but  there 
cometh   he    that    is    mightier   than    I,    the    latchet    of 

13 


[II-2]  JESUS  IN  THE  RECORDS 

whose  shoes  I  am  not  worthy  to  unloose ;  he  shall 
baptize  you  with  the  Holy  Ghost  and  with  fire : 
whose  fan  is  in  his  hand,  throughly  to  cleanse  his 
threshing-floor,  and  to  gather  the  wheat  into  his 
garner ;  but  the  chaff  he  will  burn  up  with  un- 
quenchable fire. — Luke  3:1-17  (§  17). 

1.  What  elements  in  the  message  of  John  led  to  the  sup- 
position that  he  might  be  the  Christ? 

2.  What  conception  of  the  work  to  be  done  by  the  Christ 
was  held  by  John? 

3.  In  what  measure  would  the  interpretation  of  the  con- 
ception held  by  John  be  modified  by  the  absence  of  the  words 
"with  the  Holy  Ghost  and"? 

Second  Day:  The  Baptism  of  Jesus  by  John 

And  it  came  to  pass  in  those  days,  that  Jesus  came 
from  Nazareth  of  Galilee,  and  was  baptized  of  John 
in  the  Jordan.  And  straightway  coming  up  out  of 
the  water,  he  saw  the  heavens  rent  asunder,  and  the 
Spirit  as  a  dove  descending  upon  him :  and  a  voice 
came  out  of  the  heavens.  Thou  art  my  beloved  Son, 
in  thee  I  am  well  pleased. — Mark  1:9-11   (§   18). 

1.  What  attitude  toward  the  movement  of  John  did  Jesus 
show  by  taking  the  initiatory  rite  at  the  hands  of  John? 

2.  What  features  in  the  work  of  John  would  make  any 
appeal  to  Jesus? 

3.  Who  saw  the  vision  and  who  heard  the  message? 

4.  In  what  respects  was  Jesus  different  because  of  the  bap- 
tism experiences? 

Third  Day  :  Withdrawal  of  Jesus  to  the  Wilderness 

And  straightway  the  Spirit  driveth  him  forth  into 
the  wilderness.  And  he  was  in  the  wilderness  forty 
days  tempted  of  Satan ;  and  he  was  with  the  wild 
beasts ;  and  the  angels  ministered  unto  him. — Mark 
1 :  12-13  (§  20  A,  G). 

14 


ACTIVITY  OF  JOHN  [II-4] 

1.  What  was  there  in  the  effect  of  the  baptism  experience 
upon  Jesus  that  impelled  him  to  withdraw  for  a  period  of 
solitude? 

2.  What  is  the  meaning  of  "driveth"?  and  "forty  da}-s"? 
and  "ministered"? 

3.  What  inference  as  to  the  nature  of  those  matters  about 
which  Jesus  was  "tempted  of  Satan"  should  be  drawn  from 
the  connection  in  time  between  the  baptism  and  the  with- 
drawal? 

Fourth  Day  :  Withdrai^'al  of  Jesus  to  the  Wilderness 

And  the  tempter  came  and  said  unto  him,  If  thou 
art  the  Son  of  God,  command  that  these  stones  be- 
come bread.  But  he  answered  and  said,  It  is  writ- 
ten, Man  shall  not  live  by  bread  alone,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of  God. — 
Matt.  4:3,  4  (§  20  B). 

1.  What  wrong  would  there  have  been  in  Jesus'  making 
of  loaves  from  stones? 

2.  After  deciding  upon  what  wrong,  test  the  decision  by  the 
comment  of  Jesus. 

3.  Keep  the  mind  upon  the  problem  until  that  wrong  is 
found  which  is  rejected  by  the  principle  involved  in  the  words, 
"Man  shall  not  live  by  bread  alone." 

Fifth  Day:  IVithdrazval  of  Jesus  to  the  Wilderness 

Then  the  devil  taketh  him  into  the  holy  city ;  and 
he  set  him  on  the  pinnacle  of  the  temple,  and  saith 
unto  him,  If  thou  art  the  Son  of  God,  cast  thyself 
down :   for  it  is  written. 
He  shall  give  his  angels  charge  concerning  thee : 
And  on  their  hands  they  shall  bear  thee  up. 
Lest  haply  thou  dash  thy  foot  against  a  stone. 
Jesus  said  unto  him.  Again  it  is  written,  Thou  shalt 
not  tempt  the  Lord  thy  God. — Matt.  4:  5-7  (§  20  C). 


[II-6]  JESUS  IN  THE  RECORDS 

1.  Pressing  through  the  externals  of  this  account  of  an  ex- 
perience, state  the  nature  of  the  proposal  in  general  terms. 

2.  Wherein  is  the  wrong  of  the  proposal? 

3.  In  what  sense  would  God  be  tempted  by  one  who  should 
act  that  way? 

4.  "Thou  shalt  not":  complete  the  injunction,  using  the  terms 
of  modern  knowledge. 

Sixth  Day:  jyttlidrazcal  of  Jesus  to  the  IVildcrncss 

Again,  the  devil  taketh  him  unto  an  exceeding 
high  mountain,  and  sheweth  him  all  the  kingdoms  of 
the  world,  and  the  glory  of  them;  and  he  said  unto 
him,  All  these  things  will  I  give  thee,  if  thou  wnlt 
fall  down  and  worship  me.  Then  saith  Jesus  unto 
him,  Get  thee  hence,  Satan :  for  it  is  written.  Thou 
shalt  worship  the  Lord  thy  God,  and  him  only 
shalt  thou  serve. — Alatt.  4:8-10  (§  20  D). 

1.  In  what  degree  are  the  external  details  of  these  accounts 
to  be  taken  with  literalness? 

2.  What  basis  was  there  in  the  heritage  of  Jesus  for  this 
conception  of  a  possible  widespread  political  rule? 

3.  What  wrong  could  there  be  in  a  righteous  man's  accept- 
ing the  political  control  of  all  the  kingdoms  of  the  world? 

4.  After  falling  down  and  worshiping  Satan,  by  what  method 
would  the  kingdoms  of  the  world  actually  be  won  under  the 
leadership  of  Satan?  By  what  method  could  they  be  won 
under  the  leadership  of  God? 

5.  How  did  it  come  about  that  Jesus  gave  this  prolonged 
consideration  to  the  problem  of  the  method  for  the  establish- 
ment of  a  kingdom  over  all  kingdoms? 

• 
Seventh  Day  :  IVithdran'al  of  Jesus  to  the  JVilderuess 

And  the  tempter  came  and  said  unto  him.  If  thou 
art  the  Son  of  God,  command  that  these  stones  be- 
come bread.     But  he  an'swered  and  said.  It  is  written, 
Man  shall  not  live  by  bread  alone,  but  by  every  word 
16 


ACTIVITY  OF  JOHN  [II-p] 

that    proceedeth    out    of    the   mouth    of    God. — Matt. 
4:3,  4  (§  20  B). 

1.  What  modifications  in  your  understanding  of  the  passage 
would  result  in  case  it  began,  "If  thou  art  the  Christ"  instead 
of,  "If  thou  art  the  Son  of  God"? 

Then  the  devil  taketh  him  into  the  holy  city ;  and 
he  set  him  on  the  pinnacle  of  the  temple,  and  saith 
unto  him,  If  thou  art  the  Son  of  God,  cast  thyself 
down :   for  it  is  written, 

He  shall  give  his  angels  charge  concerning  thee : 
And  on  their  hands  they  shall  bear  thee  up. 
Lest  haply  thou  dash  thy  foot  against  a  stone. 
Jesus  said  unto  him,  Again  it  is  written,  Thou  shalt 
not  tempt  the  Lord  thy  God. — Matt.  4:5-7  (§  20  C). 

2.  What  would  you  consider  to  have  been  the  problem  be- 
fore Jesus  in  this  case,  if  the  presupposition  had  been  voiced 
as,  "thou  art  the  Christ"  rather  than  as,  "thou  art  the  Son  of 
God"? 

3.  In  what  regard  have  the  separate  elements  (4th,  5th  and 
6th  Days)  of  the  wilderness  experience  of  Jesus  any  bond  of 
relationship,  or  common  problem,  in  them? 

4.  From  the  personal  study  you  have  made  of  the  narratives, 
which  position  would  you  now  feel  better  able  to  defend: 
(a)  that  Jesus  was  actually  tempted  to  abandon  the  right  and 
to  do  the  wrong;  or  (b)  that  Jesus  had  no  impulse  to  choose 
the  wrong,  but  had  before  him  only  the  task  of  determining 
beyond  hesitation  what  was  the  right  path  for  him? 


Leading  Problems  of  the  Study 

1.  What  John  had  in  mind  to  accomplish  by  means  of  the 
words  he  spoke  and  the  things  he  did  among  his  people. 

2.  The  view  held  by  John  as  to  the  character  of  the  work 

17 


[Il-f]  JESUS  IN  THE  RECORDS 

to  be  done  by  the  mightier  one  than  himself,  who  should  some 
day  come. 

3.  The  significance  for  Jesus  himself  of  the  experiences  he 
underwent  on  the  occasion  of  his  baptism  by  John. 

4.  The  nature  of  the  issues  faced  and  settled  by  Jesus  dur- 
ing the  period  of  his  withdrawal  to  solitude,  and  their  bear- 
ing upon  his  subsequent  career. 


Some  Findings  in  the  Study 

One  should  go  forward  from  the  study  with  a  sharply 
defined  conception  of  the  view  John  held  as  to  the  outstand- 
ing features  in  the  work  of  that  fulfiller  of  the  national  hope 
who  would  some  time  appear. 

And  along  with  it  one  should  carry  from  the  study  no 
shadowy  notion  of  the  attitude  of  Jesus  toward  the  contem- 
porary national  hope,  but  an  unmistakable  understanding  of 
the  decisions  he  had  reached  touching  some  of  the  most  far- 
reaching  elements  of  that  hope  and  his  personal  relation  to 
them. 


18 


STUDY  III 

BEGIXXIXGS  OF  THE  PUBLIC  ACTIVITY  OF 

JESUS 

Jesus  Begins  at  Nazareth 

Jesus  Begins  at  Nazareth 

Early  Popular  Opinions  About  Jesus 

The  Healing  Power  of  Jesus 

Jesus  Teaches  Throughout  Galilee 

Jesus  Wins  Fisherman  Followers 

Jesus  Wins  Fisherman  Followers 


Purposes  of  the  Study 

To  learn  the  character  of  that  activity  of  Jesus  which  first 
fastened  public  attention  upon  him. 

To  determine  (a)  the  meaning  of  and  (b)  the  reason  for 
some  of  the  early  opinions  formed  about  Jesus. 

To  discover  the  central  element  in  the  beginnings  of  the 
work  of  Jesus. 

To  observe  how  his  early  followers  came  to  associate  them- 
selves with  his  movement. 

Method  for  the  Study 

Grasp  the  problems  involved  in  the  passing  of  an  obscure 
man  into  the  public  view,  and  find  what  arresting  qualities 
in  the  message  of  Jesus  brought  public  attention  in  his  case. 

Distinguish  between  the  title  that  some  elements  in  the 
population  would  bestow  upon  Jesus  and  his  personal  attitude 
toward  the  application  of  that  title  to  himself. 

Gather  the  mission  of  Jesus  from  his  actual  conduct  rather 
than  from  some  preconception  brought  to  the  study. 

In  order  to  understand  why  men  attached  themselves  to 
Jesus,  search  for  the  compelling  elements  in  his  personality 
rather  th^n  in  some  authority  ofv  his  word. 


STUDY  III 

BEGINNINGS  OF  THE  PUBLIC  ACTIV- 
ITY  OF  JESUS 

Context  of  the   Study 
First  Day  :  Jesus  Begins  at  A'acaretli 

And  he  came  to  Nazareth,  where  he  had  been 
brought  up :  and  he  entered,  as  his  custom  was,  into 
the  synagogue  on  the  sabbath  day,  and  stood  up  to 
read.  And  there  was  deHvered  unto  him  the  book 
of  the  prophet  Isaiah.  And  he  opened  the  book, 
and  found  the  place  where  it  was  written, 

The  Spirit  of  the  Lord  is  upon  me. 

Because    he   anointed    me   to    preach    good    tidings 
to  the  poor : 

He  hath   sent  me  to  proclaim   release  to  the  cap- 
tives, 

And  recovering  of  sight  to  the  blind. 

To  set  at  liberty  them  that  arc  bruised. 

To  proclaim  the  acceptable  year  of  the  Lord. 
And  he  closed  the  book,  and  gave  it  back  to  the  at- 
tendant, and  sat  down :  and  the  eyes  of  all  in  the 
synagogue  were  fastened  on  him.  And  he  began 
to  say  unto  them,  To-day  hath  this  scripture  been 
fulfilled  in  your  ears.  And  all  bare  him  witness, 
and  wondered  at  the  words  of  grace  which  pro- 
ceeded out  of  his  mouth. — Luke  4:16-223.  (§  22 
A-C). 

Turn  to  the  book  of  Isaiah  (Chapter  61)  and  study,  in  its 
own  context,  the  passage  Jesus  read  at  Xazareth,  and  deter- 
mine, without  reference  to  Jesus'  use  of  it: 

21 


[III-2]  JESUS  IN  THE  RECORDS ' 

1.  Who  is  meant  by  "me"  in  the  phrases  "is  upon  me,"  "an- 
ointed me,"  and  "hath  sent  me"? 

2.  To  whom  did  the  writer  in  Isaiah  consider  the  speaker 
sent  "to  preach"  and  "to  proclaim,"  that  is,  to  what  nation  and 
undci  what  social  and  political  conditions? 

3.  Is  the  chapter  in  Isaiah  a  forecast  of  a  coming  person, 
or  of  a  coming  change  of  general  conditions  for  a  people? 

4.  When  was  the  forecast  of  Isaiah  fulfilled? 

Second  Day:  Jesus  Begins  at  Nazareth 

And  he  came  to  Nazareth,  where  he  had  been 
brought  up :  and  he  entered,  as  his  custom  was,  into 
the  synagogue  on  the  sabbath  day,  and  stood  up  to 
read.  And  there  was  delivered  unto  him  the  book 
of  the  prophet  Isaiah.  And  he  opened  the  book,  and 
found  the  place  where  it  was  written. 
The  Spirit  of  the  Lord  is  upon  me. 
Because    he    anointed   me    to    preach    good    tidings 

to  the  poor: 
He  hath  sent  me  to  proclaim  release  to  the  captives, 
And  recovering  of  sight  to  the  blind, 
To  set  at  liberty  them  that  are  bruised. 
To  proclaim  the  acceptable  year  of  the  Lord. 
And   he   closed   the   book,   and   gave   it  back   to   the 
attendant,  and  sat  down :  and  the  eyes  of  all  in  the 
synagogue  were  fastened  on  him.     And  he  began  to 
say    unto    them.    To-day    hath    this    scripture    been 
fulfilled  in  your  ears.     And  all  bare  him  witness,  and 
wondered   at   the   words    of   grace    which   proceeded 
out  of  his  mouth. — Luke  4:  i6-22a   {%  22  A-C). 

1.  In  what  sense  and  in  what  measure  could  it  be  asserted 
that  "this  scripture"  had  been  fulfilled  that  day? 

2.  "And  the  eyes  of  all  in  the  synagogue  were  fastened  on 
him.  .  .  .  And  all  bare  him  witness,  and  wondered  at  the 
words  of  grace  which  proceeded  out  of  his  mouth":  to  what 
the  rapt  attention,  and  at  what  the  wonder? 

3.  What  was  the  theme  of  the  "words  of  grace"? 

22 


BEGINNINGS  OF  PUBLIC  ACTIVITY     [III-3I 

4.  State  in  your  own  words,  and  in  broad  terms,  on  the  basis 
of  the  above  record,  how  Jesus  began  his  public  activity. 

Third  Day:  Early  Popular  Opinions  Abotit  Jesus 

And  he  came  down  to  Capernaum,  a  city  of 
Galilee.  And  he  was  teaching  them  on  the  sabbath 
day:  and  they  were  astonished  at  his  teaching;  for 
his  word  was  with  authority.  And  in  the  syna- 
gogue there  was  a  man,  which  had  a  spirit  of  an 
unclean  devil ;  and  he  cried  out  with  a  loud  voice, 
Ah !  what  have  we  to  do  with  thee,  thou  Jesus  of 
Nazareth?  art  thou  come  to  destroy  us?  I  know 
thee  who  thou  art,  the  Holy  One  of  God.  And 
Jesus  rebuked  him,  saying,  Hold  thy  peace  and  come 
out  of  him.  And  when  the  devil  had  thrown  him 
down  in  the  midst,  he  came  out  of  him,  having  done 
him  no  hurt.  And  amazement  came  upon  all,  and 
they  spake  together,  one  with  another,  saying.  What 
is  this  word?  for  with  authority  and  power  he 
commandeth  the  unclean  spirits,  and  they  come  out. 
And  there  went  forth  a  rumour  concerning  him  into 
every  place  of  the  region  round  about. — Luke  4:31- 
37  (§  24). 

1.  What  was  the  principal  work  of  Jesus  at  Capernaum  on 
that  sabbath  day? 

2.  What  is  meant  by  "his  word  was  with  authority"? 

3.  "He  was  teaching  them" :  how  much  of  what  he  taught 
that  day  is  here  recorded? 

4.  To  what  conclusion  about  Jesus  did  the  most  outspoken 
of  the  hearers  give  expression? 

5.  What  was  the  attitude  of  Jesus  toward  that  conclusion? 

Fourth  Day  :  The  Healing  Poicer  of  Jesus 

And  he  rose  up  from  the  synagogue,  and  entered 
into  the  house  of  Simon.  And  Simon's  wife's  mother 
was  holden  with  a  great   fever ;  and  they  besought 

23 


[III-5]  JESUS  IN  THE  RECORDS 

him  for  her.  And  he  stood  over  her,  and  rebuked 
the  fever;  and  it  left  her:  and  immediately  she  rose 
up  and  ministered  unto  them. 

And  when  the  sun  was  setting,  all  they  that  had 
any  sick  with  divers  diseases  brought  them  unto 
him;  and  he  laid  his  hands  on  every  one  of  them, 
and  healed  them.  And  devils  also  came  out  from 
many,  crying  out,  and  saying,  Thou  art  the  Son  of 
God.  And  rebuking  them,  he  suffered  them  not  to 
speak,  because  they  knew  that  he  was  the  Christ. — 
Luke  4:38-41    (§  25). 

1.  What  did  the  demoniacs  mean  when  they  affirmed,  "Thou 
art  the  Son  of  God"? 

2.  What  basis  had  the  demoniacs  for  the  opinion,  "Thou  art 
the  Son  of  God"? 

3.  Why  did  Jesus  command  that  they  desist  from  uttering 
their  convictions  about  him? 

4.  Since  what  they  knew  was  that  "he  was  the  Christ,"  why 
did  they  say,  "Thou  art  the  Son  of  God"? 

Fifth  Day:  Jesus  Teaches  Thrciiyhout  Galilee 

And  in  the  morning,  a  great  while  before  day,  he 
rose  up  and  went  out,  and  departed  into  a  desert 
place,  and  there  prayed.  And  Simon  and  they  that 
were  with  him  followed  after  him  ;  and  they  found 
him,  and  say  unto  him.  All  are  seeking  thee.  And 
he  saith  unto  them,  Let  us  go  elsewhere  into  the  next 
towns,  that  I  may  preach  there  also ;  for  to  this  end 
came  I  forth.  And  he  went  into  their  synagogues 
throughout  all  Galilee,  preaching  and  casting  out 
devils. — Mark  1:35-39  (§  -6). 

1.  What  significance  do  you  find  in  the  purpose  of  the  with- 
drawal of  Jesus  to  the  desert? 

2.  For  what  were  they  all  seeking  Jesus? 

3.  What  did  Jesus  seem  to  regard  as  the  primary  work  of 
his  life  as  revealed  here? 

24 


BEGINNINGS  OF  PUBLIC  ACTIVITY     [III-6] 

Sixth  Day  :  Jesus  IViiis  Fisherman  Follozvcrs 

Now  it  came  to  pass,  while  the  multitude  pressed 
upon  him  and  heard  the  word  of  God,  that  he  was 
standing  by  the  lake  of  Gcnnesaret;  and  he  saw 
two  boats  standing  by  the  lake :  but  the  fishermen 
had  gone  out  of  them,  and  were  washing  their  nets. 
And  he  entered  into  one  of  the  boats,  which  was 
Simon's,  and  asked  him  to  put  out  a  little  from  the 
land.  And  he  sat  down  and  taught  the  multitudes 
out  of  the  boat.  And  when  he  had  left  speaking, 
he  said  unto  Simon,  Put  out  into  the  deep,  and  let 
down  your  nets  for  a  draught.  And  Simon 
answered  and  said,  Master,  we  toiled  all  night,  and 
took  nothing:  but  at  thy  word  I  will  let  down  the 
nets.  And  when  they  had  this  done,  they  inclosed 
a  great  multitude  of  fishes ;  and  their  nets  were 
breaking ;  and  they  beckoned  unto  their  partners  in 
the  other  boat,  that  they  should  come  and  help  them. 
And  they  came,  and  filled  both  the  boats,  so  that  they 
began  to  sink. — Luke  5:1-7   (S  27). 

1.  "And  he  sat  down  and  taught  the  multitudes  out  of  the 
boat":  how  much  of  the  teaching  on  that  occasion  is  recorded? 

2.  What  object  had  Jesus  in  proposing,  after  his  use  of  their 
boat,  that  they  try  together  for  fish? 

3.  How  do  you  account  for  the  heavy  draught  of  fishes? 

Seventh  Day  :  Jesus  IVins  Fisherman  FoUoivers 

But  Simon  Peter,  when  he  saw  it,  fell  down  at 
Jesus'  knees,  saying.  Depart  from  me ;  for  I  am  a 
sinful  man,  O  Lord.  For  he  was  amazed,  and  all 
that  were  with  him,  at  the  draught  of  the  fishes 
which  they  had  taken ;  and  so  were  also  James  and 
John,  sons  of  Zebedee,  which  were  partners  with 
Simon.  And  Jesus  said  unto  Simon,  Fear  not ;  from 
henceforth  thou  shalt  catch  men.  And  when  they 
had  brought  their  boats  to  land,  they  left  all,  and 
followed  him. — Luke  5:8-11    (§  2y). 

25 


[III-p]  JESUS  IX  THE  RECORDS 

1.  WTiat  were  the  influences  that  led  Simon  Peter  to  say 
what  he  did  ? 

2.  Was  that  which  Jesus  said  to  Peter  a  command?  or  an 
invitation?  or  an  intimation?  or  what? 

3.  Make  a  summarj-  statement  of  the  beginnings  of  the 
public  activitj-  of  Jesus,  covering  these  features:  (a.)  The  con- 
tent of  his  initial  message,  (b)  the  opinions  formed  about  hira, 
(c)  his  attitude  toward  statements  that  he  was  the  Christ, 
{d)  the  outstanding  elements  in  his  work,  and  (e)  the  mo- 
tives that  caused  his  earliest  followers  to  attach  themselves 
to  him. 


Le.\dixg  Problems  of  the  Study 

1.  What  it  was  that  produced  upon  the  hearers  at  Nazareth 
the  profound  impression  created  by  Jesus  at  :he  beginning  of 
his  public  activity-. 

2.  The  content  and  significance  of  the  several  estimates  of 
Jesus  that  resulted  from  the  early  stages  of  his  work. 

3.  The  reasons  why  Jesus  refused  to  encourage  the  inter- 
pretation of  himself  as  the  Christ 

4.  The  view  held  by  Jesus  himself  as  to  the  foremost  ele- 
ment in  the  work  to  be  accomplished  bj-  him. 


Some  Fixdixgs  ix  the  Study 

The  naturalness  of  the  emergence  of  Jesus  from  private 
life,  and  the  absence  of  the  trumpeted,  the  spectacular,  and  the 
programmatic  in  the  beginnings  of  his  public  activity. 

The  avoidance  by  Jesus  of  any  appeal  to  authority,  and  the 
impression  created  as  of  one  having  authority-,  in  their  bear- 
ing upon  the  soundness  of  his  teaching. 

The  refusal  of  Jesus  to  acquiesce  in  the  disposal  of  him  by 
26 


BEGIXXIXGS  OF  PUBLIC  ACTIVITY     [Ill-f] 

labeling  him,   and   the   revelation   thereby   made  of   his   con- 
cern for  content  of  terms  rather  than  employment  of  them. 

The  vital  way  in  which  Jesus  thinks  of  the  work  of  others 
after  their  association  with  him.  and  the  aid  to  be  gathered 
from  it  toward  an  imderstanding  of  his  conception  of  his 
own  work. 


^ 


STUDY  IV 

DEVELOPMENT  OF  OPrOSITION  TO  JESUS 

Criticism  of  Free  Forgiveness  for  Sin 
Criticism  of  Free  Forgiveness  for  Sin 
Criticism  for  Association  with  Sinners 
Criticism  of  Attitude  Toward  Fasting 
Criticism  of  Attitude  Toward  Fasting 
Criticism  for  Working  on  the  Sabbath 
Criticism  of  Healing  on  the  Sabbath 


Purposes  of  the  Study 

To  discover  what  teachings  and  what  acts  of  Jesus  occa- 
sioned opposition  and  criticism  from  his  contemporaries. 

To  learn  why  these  things  were  objected  to  by  the  leaders 
of  his  day,  and  to  understand  the  justification  offered  by  Jesus 
for  his  action  in  each  case. 

To  find  wherein  the  groundwork  of  his  thoughts  so  differed 
from  that  of  others  as  to  result  in  such  divergences  of  teach- 
ing and  practice. 

Method  for  the  Study 

On  the  one  hand,  get  clearly  in  mind  the  substance  of  the 
objection  to  Jesus  in  each  case,  and  the  ultimate  ground  upon 
which  it  was  based ;  on  the  other,  find  the  principle  lying  be- 
hind the  specific  justification  offered  by  Jesus  for  his  depart- 
ure from  the  standards  of  his  opponents. 

Do  not  be  satisfied  with  seeing  in  the  conflict  a  succession 
of  isolated  divergences,  but  go  behind  them  to  the  funda- 
mental differences  of  religious  outlook. 


STUDY  IV 

DEVELOPMENT  OF  OPPOSITION  TO 
JESUS 

Content  of  the  Study 

First  Day  :  Criticism  of  Free  Forgiveness  for  Sin 

And  when  he  entered  again  into  CapernaiMn  after 
some  days,  it  was  noised  that  he  was  in  the  house. 
And  many  were  gathered  together,  so  that  there 
was  no  longer  room  for  them,  no,  not  even  about  the 
door :  and  he  spake  the  word  unto  them.  And  they 
come,  bringing  unto  him  a  man  sick  of  the  palsy, 
borne  of  four.  And  when  they  could  not  come  nigh 
unto  him  for  the  crowd,  they  uncovered  the  roof 
where  he  was :  and  when  they  had  broken  it  up, 
they  lef  down  the  bed  whereon  the  sick  of  the  palsy 
lay.  And  Jesus  seeing  their  faith  saith  unto  the 
sick  of  the  palsy,  Son,  thy  sins  are  forgiven. — Mark 
2:  1-5   (§  29  A-D). 

1.  "And  he  spake  the  word  unto  them":  how  much  of  what 
he  taught  on  that  occasion  is  recorded? 

2.  What  relation  did  the  words  spoken  by  Jesus  to  the  pal- 
sied man  bear  to  the  purpose  for  which  he  had  been  brought 
to  Jesus? 

Second  Day  :  Criticism  of  Free  Forgiveness  for  Sin 

But  there  were  certain  of  the  scribes  sitting  there, 
and   reasoning   in   their  hearts.   Why   doth   this   man 
thus   speak?   he   blasphemeth :    who  can   forgive   sin?  • 
but   one,    even    God?     And    straightway   Jesus,    per- 
ceiving  in    his    spirit   that    they    so    reasoned    within 

31 


[IV-3]  JESUS  IN  THE  RECORDS 

themselves,  saith  unto  them,  Why  reason  ye  these 
things  in  your  hearts?  Whether  is  easier,  to  say 
to  the  sick  of  the  palsy,  Thy  sins  are  forgiven ;  or 
to  say,  Arise,  and  take  up  thy  bed,  and  walk?  But 
that  ye  may  know  that  the  Son  of  man  hath  power 
on  earth  to  forgive  sins  (he  saith  to  the  sick  of  the 
palsy),  I  say  unto  thee.  Arise,  take  up  thy  bed,  and 
go  unto  thy  house.  And  he  arose,  and  straightway 
took  up  the  bed,  and  went  forth  before  them  all ; 
insomuch  that  they  were  all  amazed,  and  glorified 
God,  saying,  We  never  saw  it  on  this  fashion. — 
Mark  2:6-12   (§  29  E-H). 

1.  Upon  what  view  of  God  and  of  sin  did  the  scribes  base 
their  opinion  that  no  one  save  God  alone  should  assure  a  man 
that  his  sins  were  forgiven? 

2.  Upon  what  view  of  the  attitude  of  God  toward  the  sinner 
did  Jesus  base  his  practice  of  free  forgiveness  for  sins? 

Third  Day:  Criticism  for  Association  zi'ith  Sinners 

And  he  went  forth  again  by  the  sea  side ;  and  all 
the  multitude  resorted  unto  him,  and  he  taught 
them.  And  as  he  passed  by,  he  saw  Levi  the  son  of 
Alphseus  sitting  at  the  place  of  toll,  and  he  saith  unto 
him.  Follow  me.  And  he  arose  and  followed  him. 
And  it  came  to  pass,  that  he  was  sitting  at  meat 
in  his  house,  and  many  publicans  and  sinners  sat 
down  with  Jesus  and  his  disciples :  for  there  were 
many,  and  they  followed  him.  And  the  scribes  of 
the  Pharisees,  when  they  saw  that  he  was  eating 
with  the  sinners  and  publicans,  said  unto  his  disci- 
ples. He  eateth  and  drinkcth  with  publicans  and 
sinners.  And  when  Jesus  heard  it,  he  saith  unto 
them.  They  that  are  whole  have  no  need  of  a  physi- 
cian, but  they  that  are  sick:  I  came  not  to  call  the 
righteous,  but  sinners. — Mark  2:13-17    (§  30). 

I.  "He  taught  them":  how  much  of  what  he  taught  them  is 
recorded? 

32 


DEVELOPMENT  OF  OPPOSITION        [IV-4] 

2.  Why  did  the  scribes  of  the  Pharisees  object  to  fellowship 
with  publicans  and  sinners? 

3.  State  as  a  principle  of  conduct  in  one's  relationship  with 
others  that  which  led  Jesus  to  associate  freely  with  publicans 
and  sinners. 

Fourth  Day:  Criticism  of  Attitude  Toicard  Fasting 

And  John's  disciples  and  the  Pharisees  were  fast- 
ing: and  they  come  and  say  unto  him,  Why  do 
John's  disciples  and  the  disciples  of  the  Pharisees 
fast,  but  thy  disciples  fast  not?  And  Jesus  said  unto 
them,  Can  the  sons  of  the  bride-chamber  fast,  while 
the  bridegroom  is  with  them?  as  long  as  they  have 
the  bridegroom  with  them,  they  cannot  fast.  But 
the  days  will  come,  when  the  bridegroom  shall  be 
taken  away  from  them,  and  then  will  they  fast  in 
that   day.— Mark  2:    18-20    (§   31   A   B). 

1.  What  general  principle  of  Jesus  in  relation  to  the  prac- 
tice of  fasting  should  be  deduced  from  the  parable  of  the 
bridegroom? 

2.  By  what  apparent  process  did  Jesus  reach  the  viewpoint 
that  governed  his  conduct  relative  to  fasting? 

Fifth  Day:  Criticism  of  Attitude  Tozcard  Fasting 

Xo  man  sewcth  a  piece  of  undressed  cloth  on  an 
old  garment :  else  that  which  should  fill  it  up  taketh 
from  it,  the  new  from  the  old,  and  a  worse  rent  is 
made.  And  no  man  putteth  new  wine  into  old  wine- 
skins :  else  the  wine  will  burst  the  skins,  and  the  wine 
perisheth,  and  the  skins :  but  they  put  new  wine  into 
fresh  wine-skins. — Alark  2:21,  22  (§  31  C  D). 

1.  In  what  way  does  the  truth  in  the  parable  of  the  garment 
have  connection  with  the  discussion  about  fasting? 

2.  What  thought  did  Jesus  intend  to  convey  by  his  parable  of 
the  new  wine  in  old  wine-skins? 


[IV-6]  JESUS  IN  THE  RECORDS 

3.  Name  any  elements  in  the  "new  wine"  of  Jesus  that  have 
emerged  so  far  in  his  conduct  or  teaching. 

Sixth  Day  :  Criticism  for  Working  on  the  Sabbath 

And  it  came  to  pass,  that  he  was  going  on  the 
sabbath  day  through  the  cornfields ;  and  his  disciples 
began,  as  they  went,  to  pluck  the  ears  of  corn.  And 
the  Pharisees  said  unto  him.  Behold,  why  do  they 
on  the  sabbath  day  that  which  is  not  lawful?  And 
he  said  unto  them,  Did  ye  never  read  what  David 
did,  when  he  had  need,  and  was  an  hungred,  he, 
and  they  that  were  with  him?  How  he  entered  into 
the  house  of  God  when  Abiathar  was  high  priest, 
and  did  eat  the  shewbread,  which  it  is  not  lawful  to 
eat  save  for  the  priests,  and  gave  also  to  them  that 
were  with  him?  And  he  said  unto  them.  The  sab- 
bath was  made  for  man,  and  not  man  for  the  sab- 
bath: so  that  the  Son  of  man  is  lord  even  of  the 
sabbath. — Mark  2:23-28  (§  32). 

1.  Why  should  an  appeal  to  what  David  did  be  regarded  by 
Jesus  as  meeting  the  criticism  of  the  Pharisees? 

2.  "The  sabbath  was  made  for  man,  and  not  man  for  the 
sabbath" :  state  this  saying  of  Jesus  in  the  form  of  a  broad 
principle  that  can  serve  for  the  evaluation  of  any  institution. 

3.  What  reason  does  Jesus  give  for  asserting  mastery  even 
of  the  sabbath? 

Seventh  Day  :  Criticism  of  Healing  on  the  Sabbath 

And  he  entered  again  into  the  synagogue ;  and 
there  was  a  man  there  which  had  his  hand  withered. 
And  they  watched  him,  whether  he  would  heal  him 
on  the  sabbath  day ;  that  they  might  accuse  him. 
And  he  saith  unto  the  man  that  had  his  hand  with- 
ered, Stand  forth.  And  he  saith  unto  them,  Is  it 
lawful  on  the  sabbath  day  to  do  good,  or  to  do 
harm?  to  save  a  life,  or  to  kill?  But  they  held  their 
peace.     And   when   he  had   looked   round   about   on 

34 


DEVELOPMENT  OF  OPPOSITION        [IV-p] 

them  with  anger,  being  grieved  at  the  hardening  of 
their  heart,  he  saith  unto  the  man.  Stretch  forth 
thy  hand.  And  he  stretched  it  forth :  and  his  hand 
was  restored.  And  the  Pharisees  went  out,  and 
straightway  with  the  Herodians  took  counsel  against 
him,  how  they  might  destroy  him. — Mark  3:1-6 
(§  22). 

1.  For  what  purpose  did  Jesus  enter  the  synagogue? 

2.  By  what   standard   does   Jesus    here    determine    what   is 
lawful  on  the  sabbath? 

3.  On  another  occasion,  later  in  his  career,  when  Jesus  was 
censured  for  sabbath  healing,  his  form  of  justification  was: 

Ye  hypocrites,  doth  not  each  one  of  you  on  the 
sabbath  loose  his  ox  or  his  ass  from  the  stall,  and 
lead  him  away  to  watering? — Luke  13:  15  (§  98  C). 

And  subsequently,  in  connection  with  another  case,  he  met  the 
criticism  of  the  lawyers  and  Pharisees  by  asking: 

Which  of  you  shall  have  an  ass  or  an  ox  fallen 
into  a  well,  and  will  not  straightway  draw  him  up 
on  a  sabbath  day? — Luke  14:5  (§  102  D). 

What  principle  for  guidance  in  sabbath  observance  underlies 
these  questions  of  Jesus? 


Leading  Problems  of  the  Study 

1.  The  conception  of  God  that  formed  the  foundation  of 
the  Pharisaic  position  about  the  forgiveness  of  sins,  and  the 
difference  in  the  view  of  Jesus  about  God  which  led  him  to  do 
that  which  shocked  the  custodians  of  religion  in  his  day. 

2.  The  criterion  of  Jesus  for  deciding  upon  those  with  whom 
one  should  associate  in  religious  fellowship. 

35 


[IV-f]  JESUS  IN  THE  RECORDS 

3.  The  place  of  fasting  and  like  observances  as  the  expres- 
sion of  the  religious  life,  according  to  Jesus. 

4.  The  norm  of  Jesus   for  determining  the  validity  of  the 
sabbath  and  of  other  religious  institutions. 


Some  Findings  in  the  Study 

An  intimacy  with  some  of  the  elemental  religious  convic- 
tions of  Jesus,  as  derived  from  his  defences  under  criticism. 

The  breadth  and  soundness  of  the  principles  that  Jesus 
brought  to  the  testing  of  established  institutions. 

The  freedom  and  ease  with  which  Jesus  moved  among  the 
imposed  restrictions  of  the  religious  life  of  his  age. 

The  reach  of  some  of  the  implications  in  his  actions  and 
words  at  this  period. 

The  spontaneity  and  freshness  of  his  handling  of  problems 
on  which  it  was  supposed  that  the  last  word  had  been  spoken. 


36 


STUDY  V 

DEFIXITIOX  OF  STAXDARDS  OF  RIGHT- 
EOUSXESS  BY  JESUS 

Widespread  Fame  of  Jesus 
Appointment  of  Twelve  Associates 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 


Purposes  of  the  Study 

In  view  of  the  attacks  made  upon  Jesus  by  the  religious 
authorities  of  his  day  for  his  liberalism,  to  learn  what  posi- 
tion he  actually  took  on  fundamental  moral  issues  and  what 
standards  he  set  for  the  relations  of  man  to  man  and  of  man 
to  God. 

To  compare  the  standards  of  J-esus  with  those  held  by  his 
critics,  and  to  determine  therefrom  whose  was  the  construc- 
tive spirit. 

To  grasp  the  differentiation  made  by  Jesus  between  the- 
ological opinion  dominated  by  tradition  and  moral  principles 
growing  out  of  religion. 

Method  for  the  Study 

Behind  each  contrast  drawn  by  Jesus  between  the  conduct 
that  was  currently  acceptable  and  that  which  he  would  enjoin, 
find  the  vital  principle  that  animates  his  specific  injunction. 
Do  not  rest  even  here,  but  discover  what  unifying  law  binds 
together  the  several  elements  in  his  moral  principles. 

Similarly,  do  not  be  satisfied  with  an  understanding  of 
those  various  standards  for  the  religious  life  expressed  here 
by  Jesus,  but  seek  for  that  single  law  of  the  religious  life 
which  Jesus  revealed  in  the  discourse. 


STUDY  V 

DEFINITION  OF  STANDARDS  OF 
RIGHTEOUSNESS  BY  JESUS 

Context  of  the   Study 

First  Day:  (a)   Widespread  Fame  of  Jesus 

And  Jesus  with  his  disciples  withdrew  to  the  sea : 
and  a  great  multitude  from  Galilee  followed :  and 
from  Judaea,  and  from  Jerusalem,  and  from  Idumsea, 
and  beyond  Jordan,  and  about  Tyre  and  Sidon,  a 
great  multitude,  hearing  what  great  things  he  did, 
came  unto  him.  And  he  spake  to  his  disciples,  that 
a  little  boat  should  wait  on  him  because  of  the  crowd, 
lest  they  should  throng  him :  for  he  had  healed 
many ;  insomuch  that  as  many  as  had  plagues  pressed 
upon  him  that  they  might  touch  him.  And  the  un- 
clean spirits,  whensoever  they  beheld  him,  fell 
down  before  him,  and  cried,  saying.  Thou  art  the 
Son  of  God.  And  he  charged  them  much  that  they 
should  not  make  him  known. — Mark  3:7-12  (§  34). 

1.  What  did  the  unclean  spirits  mean  when  they  said,  "Thou 
art  the  Son  of  God"? 

2.  Upon  what  did  the  unclean  spirits  base  their  conclusion 
about  Jesus? 

3.  Why  did  Jesus  charge  them  that  they  should  not  make 
him  known? 

(b)  Appointment  of  Tzvehe  Associates 

And  he  goeth  up  into  the  mountain,  and  calleth  unto 
him  whom  he  himself  would:  and  they  went  unto 
him.     And  he  appointed  twelve,  that  they  might  be 

39 


[V-2]  JESUS  IN  THE  RECORDS 

with  him,  and  that  he  might  send  them  forth  to 
preach,  and  to  have  authority  to  cast  out  devils : 
and  Simon  he  surnamed  Peter ;  and  James  the  son 
of  Zebedee,  and  John  the  brother  of  James ;  and 
them  he  surnamed  Boanerges,  which  is,  Sons  of 
thunder :  and  Andrew,  and  Philip,  and  Bartholomew, 
and  Matthew,  and  Thomas,  and  James  the  son  of 
Alphseus,  and  Thaddseus,  and  Simon  the  Canansean, 
and  Judas  Iscariot,  which  also  betrayed  him. — Alark 
3:  13-193    (§  35)- 

4.  For  what  purposes  did  Jesus  appoint  his  associates? 

Second  Day:  Discourse  on  Standards  of  R{gIitcoits)icss 

In  connection  with  the  appointment  of  twelve  associates 
(First  Day:  §  35)  by  Jesus  it  is  recorded  in  Mark:  "And  he 
goeth  up  into  the  mountain,  and  calleth  unto  him  whom  he 
himself  would:  and  they  went  unto  him" — Mark  3:13  (§  35 
A  B).  The  occasion  of  the  discourse  on  Standards  of  Right- 
eousness is  reported  by  Matthew  thus :  "And  seeing  the  multi- 
tudes, he  went  up  into  the  mountain :  and  when  he  had  sat 
down,  his  disciples  came  unto  him" — Matt.  5:1  (§  36  A). 
"The  multitudes"  of  Matthew  are  those  resulting  from  the 
widespread  fame  of  Jesus  (First  Day:  §  34). 

His  disciples  came  unto  him :  and  he  opened  his 
mouth  and  taught  them,  saying.  Blessed  are  ye  poor 
.  .  .  Blessed  are  ye  that  hunger  .  .  .  Blessed  are  ye 
that  weep  .  .  .  Blessed  are  ye  persecuted  .  .  .  Ye 
are  the  salt  of  the  earth  .  .  .  Ye  are  the  light  of  the 
world. — Matt  5:  1-16  and  Luke  6:20-26  (§  36  A-0). 

1.  Judging  by  the  content  of  this  salutatory  of  the  discourse, 
from  what  elements  in  the  community  were  the  disciples  of 
Jesus  largely  drawn  ? 

2.  Why  were  these  disciples  of  Jesus  "Blessed"? 

3.  By  the  standards  prevailing  before  Jesus,  what  class  con- 
sidered themselves  "the  salt  of  the  earth"?  and  who  thought 

40 


STANDARDS  OF  RIGHTEOUSNESS         [V-3] 

of  themselves  as  "the  light  of  the  world"?    What  attitude  had 
these  classes  taken  toward  Jesus? 

Third  Day  :  Discourse  on  Standards  of  Righteousness 

Think  not  that  I  came  to  destroy  the  law  or  the 
prophets :  I  came  not  to  destroy,  but  to  fulfil.  For 
verily  I  say  unto  you,  Till  heaven  and  earth  pass 
away,  one  jot  or  one  tittle  shall  in  no  wise  pass  away 
from  the  law,  till  all  things  be  accomplished.  Who- 
soever therefore  shall  break  one  of  these  least  com- 
mandments, and  shall  teach  men  so,  shall  be  called 
least  in  the  kingdom  of  heaven :  but  whosoever  shall 
do  and  teach  them,  he  shall  be  called  great  in  the 
kingdom  of  heaven.  For  I  say  unto  you,  that  except 
your  righteousness  shall  exceed  the  righteousness  of 
the  scribes  and  Pharisees,  ye  shall  in  no  wise  enter 
into  the  kingdom  of  heaven. — Matt.  5:17-20  (§36 
P-S). 

1.  What  elements  in  the  community  had  accused  Jesus  of 
being  a  destroyer  of  the  law?  How  recently  had  their  criti- 
cisms been  expressed? 

2.  Since  Jesus  seems  here  to  uphold  the  validity  of  the  law, 
wherein  does  his  standpoint  differ  from  those  who  have  been 
opposing  him? 

3.  W^hy  does  Jesus  single  out  the  righteousness  of  the  scribes 
and  Pharisees  as  the  norm  with  which  to  contrast  his  own 
standards  of  righteousness? 

Fourth  Day:  Discourse  on  Standards  of  Righteousness 

Having  stated  in  general  but  clear  terms  his  attitude  toward 
the  law,  and  having  asserted  that  his  standards  of  righteous- 
ness were  more  exacting  than  were  those  of  the  classes  that 
were  charging  him  with  unrighteousness  (Third  Day),  Jesus 
takes  up  in  succession  a  number  of  the  injunctions  of  the  law, 
and  makes  it  evident  that,  despite  his  position  on  forgiveness 
of  sins,  and  on  association  with  sinners,  and  on  fasting,  and  on 

41 


[\'-5]  JESUS  IN  THE  RECORDS 

sabbath  observance,  he  is  not  a  destroyer  but  an  enricher  of 
the  ethical  implications  of  true  religion. 

Ye  have  heard  that  it  was  said  to  them  of  old  time. 
Thou  shalt  not  kill ;  and  whosoever  shall  kill  shall 
be  in  danger  of  the  judgement:  but  I  say  unto  you, 
that  every  one  who  is  angry  with  his  brother  shall 
be  in  danger  of  the  judgement;  and  whosoever  shall 
say  to  his  brother,  Raca,  shall  be  in  danger  of  the 
council ;  and  whosoever  shall  say,  Thou  fool,  shall 
be  in  danger  of  the  hell  of  fire.  If  therefore  thou 
art  offering  thy  gift  at  the  altar,  and  there  remem- 
berest  that  thy  brother  hath  aught  against  thee, 
leave  there  thy  gift  before  the  altar,  and  go  thy  way, 
first  be  reconciled  to  thy  brother,  and  then  come  and 
offer  thy  gift.— Alatt.  5:21-24  (§  37  A). 

1.  State  the  principle  underlying  the  standard  here  set  by 
Jesus  in  the  form  of  a  new  commandment  beginning,  "Thou 
shalt  not." 

2.  What  relation  between  ethics  and  religion,  between  a 
man's  attitude  toward  others  and  his  acceptable  worship  of 
God,  does  Jesus  establish  by  what  he  says  about  the  gift  at 
the  altar? 


Fifth  Day:  Discourse  on  Standards  of  Righteousness 

Ye  have  heard  that  it  was  said,  Thou  shalt  not 
commit  adultery :  but  I  say  unto  you,  that  every  one 
that  looketh  on  a  woman  to  lust  after  her  hath  com- 
mitted adultery  with  her  already  in  his  heart.  And 
if  thy  right  eye  causeth  thee  to  stumble,  pluck  it 
out,  and  cast  it  from  thee :  for  it  is  profitable  for 
thee  that  one  of  thy  members  should  perish,  and  not 
thy  whole  body  be  cast  into  hell.  And  if  thy  right 
hand  causeth  thee  to  stumble,  cut  it  off,  and  cast  it 
from  thee:  for  it  is  profitable  for  thee  that  one  of 
thy  members  should  perish,  and  not  thy  whole  body 
go  into  hell. — Matt.  5:27-30  (§  37  C). 
42 


STANDARDS  OF  RIGHTEOUSNESS         [V-6] 

1.  On  the  basis  of  the  standard  of  purity  established  by 
Jesus,  what  judgment  should  be  formed  as  to  the  character 
of  his  righteousness? 

2.  What  connection  have  the  "right  eye"  and  the  "right 
hand"  with  the  subject  under  consideration? 

3.  In  what  way  does  the  whole  body  suffer  if  the  offending 
eye  or  hand  has  its  way? 

4.  Judging  from  the  procedure  urged  by  Jesus  for  the  mem- 
ber that  causes  stumbling,  how  important  is  freedom  from 
adultery  as  defined  by  him? 

Sixth  Day:  Discourse  on  Standards  of  Righteousness 

Again,  ye  have  heard  that  it  was  said  to  them  of 
old  time,  Thou  shalt  not  forswear  thyself,  but  shalt 
perform  unto  the  Lord  thine  oaths :  but  I  say  unto 
you,  Swear  not  at  all ;  neither  by  the  heaven,  for  it 
is  the  throne  of  God;  nor  by  the  earth,  for  it  is  the 
footstool  of  his  feet;  nor  by  Jerusalem,  for  it  is  the 
city  of  the  great  King.  Neither  shalt  thou  swear  by 
thy  head,  for  thou  canst  not  make  one  hair  white  or 
black.  But  let  your  speech  be.  Yea,  yea ;  Nay,  nay : 
and  whatsoever  is  more  than  these  is  of  the  evil 
one.— Matt.  S- 33-37  (§  37  F). 

1.  From  what  supposition  has  the  practice  of  affirmation  by 
oath  developed? 

2.  What  was  the  evil  that  Jesus  found  in  the  making  of 
oaths? 

Ye  have  heard  that  it  was  said,  An  eye  for  an  eye, 
and  a  tooth  for  a  tooth :  but  I  say  unto  you.  Resist 
not  him  that  is  evil :  but  whosoever  smiteth  thee  on 
thy  right  cheek,  turn  to  him  the  other  also.  And  if 
any  man  would  go  to  law  with  thee,  and  take  away 
thy  coat,  let  him  have  thy  cloke  also.  And  whoso- 
ever shall  compel  thee  to  go  one  mile,  go  with  him 
twain.  Give  to  him  that  asketh  thee,  and  from  him 
that  would  borrow  of  thee  turn  not  thou  awav. — 
Matt.  5:38-42  (§  37  G-J). 

43 


[\'-7]  JESUS  IN  THE  RECORDS 

3.  Keeping  in  mind  the  content  of  that  ancient  law  to  which 
Jesus  was  making  his  contrast,  what  single  principle  of  con- 
duct should  be  deduced  from  these  several  vivid  examples  of 
method? 

Seventh  Day:  Discourse  on  Standards  of  Righteousness 

Ye  have  heard  that  it  was  said,  Thou  shalt  love 
thy  neighbour,  and  hate  thine  enemy :  but  I  say  unto 
you.  Love  your  enemies,  and  pray  for  them  that 
persecute  you ;  that  ye  may  be  sons  of  your  Father 
which  is  in  heaven :  for  he  maketh  his  sun  to  rise  on 
the  evil  and  the  good,  and  sendeth  rain  on  the  just 
and  the  unjust.  For  if  ye  love  them  that  love  you, 
what  reward  have  ye?  do  not  even  the  publicans  the 
same?  And  if  ye  salute  your  brethren  only,  what  do 
ye  more  than  others?  do  not  even  the  Gentiles  the 
same?  Ye  therefore  shall  be  perfect,  as  your 
heavenly  Father  is  perfect. — Matt.  5:43-48  (§  37 
L-R). 

1.  On  what  fundamental  fact  does  Jesus  base  his  position 
that  one  should  love  one's  enemies? 

2.  What  is  the  method  by  which  man  may  attain  to  the 
status  of  sonship  to  God? 

3.  Having  in  mind  the  occasion  and  connection  of  the  say- 
ing, in  what  sense  did  Jesus  mean  that  a  man  should  be  as 
perfect  as  God? 


Leading  Pkoijlems  of  the  Study 

1.  The   purpose    of    Jesus    in    delivering    the    discourse    on 
Standards  of  Righteousness  at  this  time. 

2.  The  principle  embodied  in  each  of  the  injunctions  that 
Jesus  substituted  for  the  prevailing  interpretations  of  the  law. 

3.  The  test   to  which   Jesus  would  bring  every  act   in   the 
relation  of  man  with  man. 

44 


STANDARDS  OF  RIGHTEOUSNESS         [V-f] 

4.  The  sole  standard  set  by  Jesus  as  determining  the  reli- 
gious status  of  the  individual. 


Some  Findings  in  the  Study 

The  distinction  between  goodness  of  moral  conduct  based 
on  religion  and  soundness  of  religious  opinion. 

The  chasm  that  may  separate  the  technical  interpretation 
of  a  moral  law  from  the  principle  that  underlies  that  moral 
law. 

Principles  of  conduct  adequate  for  the  solution  of  the  most 
perplexing  problems  of  social  relationships. 

Definition  of  what  constitutes  the  fundamental  element  of 
the  religious  life. 


45 


STUDY  VI 

DEFINITION  OF  STANDARDS  OF  RIGHT- 
EOUSNESS BY  JESUS 

Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 
Discourse  on  Standards  of  Righteousness 


Purposes  of  the  Study 

In  view  of  the  attacks  made  upon  Jesus  by  the  religious 
authorities  of  his  day  for  his  liberalism,  to  learn  what  posi- 
tion he  actually  took  on  fundamental  moral  issues  and  what 
standards  he  set  for  the  relations  of  man  to  man  and  of  man 
to  God. 

To  compare  the  standards  of  Jesus  with  those  held  by  his 
critics,  and  to  determine  therefrom  whose  was  the  construc- 
tive spirit. 

To  grasp  the  differentiation  made  by  Jesus  between  theolog- 
ical opinion  dominated  by  tradition  and  moral  principles  grow- 
ing out  of  religion. 

Method  for  the  Study 

Behind  each  contrast  drawn  by  Jesus  between  the  con- 
duct that  was  currently  acceptable  and  that  which  he  would 
enjoin,  find  the  vital  principle  that  animates  his  specific  in- 
junction. Do  not  rest  even  here,  but  discover  what  unifying 
law  binds  together  the  several  elements  in  his  moral  prin- 
ciples. 

Similarly,  do  not  be  satisfied  with  an  understanding  of  those 
various  standards  for  the  religious  life  expressed  here  by 
Jesus,  but  seek  for  that  single  law  of  the  religious  life  which 
Jesus  revealed  in  the  discourse. 


STUDY  VI 

DEFINITION  OF  STANDARDS  OF 
RIGHTEOUSNESS  BY  JESUS 

Content  of  the   Study 
First  Day:  Discourse  on  Standards  of  Righteousness 

What  Jesus  had  in  mind,  at  the  outset  of  the  discourse, 
when  he  defended  himself  against  the  charge  that  he  was  a 
destroyer  of  the  law,  and  stated  that  his  standards  of  right- 
eousness were  higher  than  were  those  of  his  critics,  has 
already  been  learned  in  part  from  five  injunctions  of  the  law, 
taken  up  successively  by  Jesus.  The  interpretation  of  the  law 
was  the  function  of  the  scribes  or  lawyers.  Jesus  now  passes 
in  his  discourse  to  those  religious  practices  that  were  the  espe- 
cial pride  of  the  Pharisees,  the  trinity  of  virtues. 

Take  heed  that  ye  do  not  your  righteousness  be- 
fore men,  to  be  seen  of  them:  else  ye  have  no  reward 
with  your  Father  which  is  in  heaven. 

When  therefore  thou  doest  alms,  sound  not  a 
trumpet  before  thee,  as  the  hypocrites  do  in  the  syna- 
gogues and  in  the  streets,  that  they  may  have  glory 
of  men.  Verily  I  say  unto  you,  They  have  received 
their  reward.  But  when  thou  doest  alms,  let  not  thy 
left  hand  know  what  thy  right  hand  doeth :  that  thine 
alms  may  be  in  secret:  and  thy  Father  which  seeth 
in  secret  shall  recompense  thee. 

And  when  ye  pray,  ye  shall  not  be  as  the  hypo- 
crites :  for  they  love  to  stand  and  pray  in  the  syna- 
gogues and  in  the  corners  of  the  streets,  that  they 
may  be  seen  of  men.  V'erily  I  say  unto  you,  They 
have   received   their    reward.     But   thou,   when    thou 

49 


[VI-2]  JESUS  IN  THE  RECORDS 

prayest,  enter  into  thine  inner  chamber,  and  having 
shut  thy  door,  pray  to  thy  Father  which  is  in  secret, 
and  thy  Father  which  seeth  in  secret  shall  recom- 
pense thee. 

Moreover  when  ye  fast,  be  not,  as  the  hypocrites, 
of  a  sad  countenance:  for  they  disfigure  their  faces, 
that  they  may  be  seen  of  men  to  fast.  Verily  I  say 
unto  you,  They  have  received  their  reward.  But 
thou,  when  thou  fastest,  anoint  thy  head,  and  wash 
thy  face ;  that  thou  be  not  seen  of  men  to  .fast,  but 
of  thy  Father  which  is  in  secret :  and  thy  Father, 
which  seeth  in  secret,  shall  recompense  thee. — Matt. 
6:  1-6;  16-18  (§  37  S-Y). 

1.  What  tendency  in  the  religious  life  does  Jesus  rebuke  by 
these  sayings? 

2.  What  are  some  of  the  modern  equivalents  of  the  prac- 
tices dealt  with  here  by  Jesus? 

3.  What  recompense  is  there  when  the  secrecy  of  the  act 
prevents  public  approbation  of  it? 

4.  For  whom  is  that  recompense  enough? 


Second  Day  :  Discourse  on  Standards  of  Riglitcousncss 

Judge  not,  that  ye  be  not  judged.  For  with  what 
judgement  ye  judge,  ye  shall  be  judged:  and  with 
what  measure  ye  mete,  it  shall  be  measured  unto  you. 
And  why  beholdest  thou  the  mote  that  is  in  thy 
brother's  eye,  but  considerest  not  the  beam  that  is 
in  thine  own  eye?  Or  how  wilt  thou  say  to  thy 
brother.  Let  me  cast  out  the  mote  out  of  thine  eye; 
and  lo,  the  beam  is  in  thine  own  eye?  Thou  hypo- 
crite, cast  out  first  the  beam  out  of  thine  own  eye ; 
and  then  shalt  thou  see  clearly  to  cast  out  the  mote 
out  of  thy  brother's  eye. — Matt.  7:1-5  (§  38  F-I). 

I.  Who  had  been  the  judges  and  who  had  been  the  judged 
before  the  discourse  on  standards  of  righteousness  began? 
Who  had  been  the  judged  and  who  had  been  the  judge  in  the 

SO 


STANDARDS  OF  RIGHTEOUSNESS        [VI-3] 

course  of  Jesus'  setting  forth  of  his  standards  of  righteous- 
ness? 

2.  What  were  some  of  the  motes  that  had  been  seen  in  the 
eye  of  Jesus  by  his  brethren? 

3.  Name  some  of  the  beams  seen  in  the  eyes  of  his  brethren 
by  Jesus. 

4.  In  the  spirit  begotten  in  one  through  the  removal  of  the 
beams,  what  would  be  one's  attitude  toward  the  motes? 

Third  Day:  Discourse  on  Standards  of  Righteousness 

All  things  therefore  whatsoever  ye  would  that  men 
should  do  unto  you,  even  so  do  ye  also  unto  them : 
for  this  is  the  law  and  the  prophets. — Matt.  7 :  12 
(§  38  L). 

1.  Set  down  in  clear  form  any  problems  in  the  relation  of 
man  to  his  fellow-men  that  you  think  would  not  be  solved, 
even  though  this  principle  of  social  life  were  fully  adopted  and 
unfailingly  employed. 

2.  What  is  your  judgment  as  to  (a)  the  simplicity  or  com- 
plexity of  the  principle?  (b)  the  practicability  or  the  diffi- 
culty of  its  universal  application? 

Fourth  Day  :  Discourse  on  Standards  of  Righteousness 

Having  concluded  his  exposition  of  the  contrast  between 
his  own  standards  of  righteousness  and  those  of  his  oppo- 
nents by  the  statement  of  a  broad  principle  that  should  govern 
all  of  the  relations  of  man  to  man  (Third  Day),  Jesus  con- 
cerns himself,  in  the  final  portion  of  the  discourse,  with  the 
element  of  action: 

Enter  ye  in  by  the  narrow  gate:  for  wide  is  the 
gate,  and  broad  is  the  way,  that  leadeth  to  destruc- 
tion, and  many  be  they  that  enter  in  thereby.  For 
narrow  is  the  gate,  and  straitened  the  way,  that 
leadeth  unto  life,  and  few  be  they  that  find  it. — 
Matt.  7:  13,  14  (§  38  M). 

51 


[VI-5]  JESUS  IN  THE  RECORDS 

1.  What  are  the  two  ultimate  destinies  that  are  contrasted? 
What  does  each  of  them  mean? 

2.  "Few  be  they  that  find  it":  why? 

Fifth  Day:  Discourse  on  Standards  of  Righteousness 

Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven  ;  but  he  that  doeth 
the  will  of  my  Father  which  is  in  heaven. — Matt. 
7:21   (§  38  U). 

1.  What  value  does  Jesus  here  attach  to  the  holding  and 
professing  of  any  high  estimate  of  him? 

2.  According  to  the  teaching  of  Jesus  here,  what  deter- 
mines the  ultimate  destiny  of  a  man? 

3.  From  this  saying  of  Jesus  what  is  the  inference  as  to 
the  relative  place  of  belief  (the  intellect)  and  of  action  (the 
will)  in  pleasing  God? 

Sixth  Day  :  Discourse  on  Standards  of  Righteousness 

Every  one  therefore  which  heareth  these  words  of 
mine,  and  doeth  them,  shall  be  likened  unto  a  wise 
man,  which  built  his  house  upon  the  rock :  and  the 
rain  descended,  and  the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house ;  and  it  fell  not :  for 
it  was  founded  upon  the  rock.  And  every  one  that 
heareth  these  words  of  mine,  and  doeth  them  not, 
shall  be  likened  unto  a  foolish  man,  which  built  his 
house  upon  the  sand  :  and  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and  smote  upon  that 
house;  and  it  fell:  and  great  was  the  fall  thereof. — 
Matt.  7:24-27   (§  38  W). 

1.  Who  is  likened  to  a  wise  man?  Who  is  likened  to  a  fool- 
ish man?  What  is  it  that  differentiates  the  one  hearer  from 
the    other    hearer? 

2.  Judging  from  this  contrast  by  Jesus,  what  is  the  relative 
place  of  belief  (the  intellect)  and  of  action  (the  will)  in  the 
building  of  stable  character? 

52 


STANDARDS  OF  RIGHTEOUSNESS        [VI-7] 

3.  "It  was  founded  upon  the  rock" :  according  to  Jesus  here, 
how  maj'  a  man  be  assured  that  his  character  is  so  builded? 

Seventh  Day:  Discourse  on  Standards  of  Righteousness 

And  it  came  to  pass,  when  Jesus  ended  these  words, 
the  multitudes  were  astonished  at  his  teaching :  for  he 
taught  them  as  one  having  authority,  and  not  as  their 
scribes. 

And  when  he  was  come  down  from  the  mountain, 
great  multitudes  followed  him. — Matt.  7  :  28-8 :  i 
(§  38  X  Y). 

1.  On  the  basis  of  the  elements  of  the  discourse  shown  suc- 
cessively in  Study  V  and  Study  VI,  draw  up  an  analytical 
outline  of  the  thought  in  Jesus'  discourse  on  standards  of 
righteousness. 

2.  "The  multitudes  were  astonished  at  his  teaching" :  set 
down  several  of  the  deepest  impressions  that  have  resulted 
from  your  own  study  of  the  discourse. 


Leading  Problems  of  the  Study 

1.  The    purpose    of   Jesus    in    delivering   the    discourse    on 
Standards  of  Righteousness  at  this  time. 

2.  The  principle  embodied  in  each  of   the  injunctions  that 
Jesus  substituted  for  the  prevailing  interpretations  of  the  law. 

3.  The  test  to  which  Jesus  would  bring  every  act  in  the 
relation  of  man  with  man. 

4.  The  sole  standard  set  by  Jesus  as  determining  the  reli- 
gious status  of  the  individual. 


Some  Findings  in  the  Study 

The  distinction  between  goodness  of  moral  conduct  based 
on  religion  and  soundness  of  religious  opinion. 

53 


[Vl-f]  JESUS  IM  THE  RECORDS 

The  chasm  that  may  separate  the  technical  interpretation 
of  a  moral  law  from  the  principle  that  underlies  that  moral 
law. 

Principles  of  conduct  adequate  for  the  solution  of  the  most 
perplexing  problems  of  social  relationships. 

Definition  of  what  constitutes  the  fundamental  element  of 
the  religious  life. 


54 


STUDY  VII 

CONTEMPORARY  OPINIONS  ABOUT  THE 
WORTH  OF  JESUS 

Opinion  of  a  Roman  Centurion 
Opinion  of  John  the  Baptist 
Opinion  of  a  Sinner 
Opinion  of  a  Pharisee 
Opinion  of  the  Common  People 
Opinion  of  the  Friends  of  Jesus 
Opinion  of  the  Religious   Leaders 


Purposes  of  the  Study 

To  learn  what  judgments  were  formed  about  Jesus  by  va- 
rious secular  and  religious  elements  of  the  population,  Roman 
and  Jewish,  in  the  Palestine  of  his  day. 

To  find  in  each  recorded  case  why  the  conclusion  drawn 
about  him  became  what  it  was. 

To  form  an  independent  estimate  of  Jesus  on  the  basis  of 
the  several  impressions  produced  by  him  upon  his  contem- 
poraries. 

Method  for  the  Study 

Lay  aside  all  preconceptions  about  Jesus,  and  approach  with 
an  open  mind  the  record  of  the  impressions  he  made  upon  his 
contemporaries,  being  enabled  in  this  way  to  understand  what 
was  thought  by  those  who  saw  him,  as  over  against  what  one 
may  possibly  now  believe  one  ought  to  think.  In  other  words, 
get  the  angle  of  the  contemporary  rather  than  that  of  the  sub- 
sequent interpreter. 

Find  values  in  Jesus  from  what  those  who  originally  saw 
him  felt  about  him,  seeking  contributions  to  a  knowledge  of 
him  alike  in  the  opinion  of  admirers,  neutrals,  and  haters. 


STUDY  VII 

CONTEMPORARY  OPINIONS  ABOUT 
THE  WORTH  OF  JESUS 

Content  of  the   Study 
First  Day:  Opinion  of  a  Roiiiaii  Centurion 

After  he  had  ended  all  his  sayings  in  the  ears  of 
the  people,  he  entered  into  Capernaum. 

And  a  certain  centurion's  servant,  who  was  dear 
unto  him,  was  sick  and  at  the  point  of  death.  And 
when  he  heard  concerning  Jesus,  he  sent  unto  him 
elders  of  the  Jews,  asking  him  that  he  would  come 
and  save  his  servant.  And  they,  when  they  came  to 
Jesus,  besought  him  earnestly,  saying.  He  is  worthy 
that  thou  shouldest  do  this  for  him  :  for  he  loveth  our 
nation,  and  himself  built  us  our  synagogue.  And 
Jesus  went  with  them.  And  when  he  was  now  not 
far  from  the  house,  the  centurion  sent  friends  to  him, 
saying  unto  him.  Lord,  trouble  not  thyself:  for  I  am 
not  worthy  that  thou  shouldest  come  under  my  roof : 
wherefore  neither  thought  I  myself  worthy  to  come 
unto  thee:  but  say  the  word,  and  my  servant  shall 
be  healed.  For  I  also  am  a  man  set  under  authority, 
having  under  myself  soldiers:  and  I  say  to  this  one. 
Go,  and  he  goeth ;  and  to  another.  Come,  and  he 
Cometh ;  and  to  my  servant.  Do  this,  and  he  doeth 
it.  And  when  Jesus  heard  these  things,  he  mar- 
velled at  him,  and  turned  and  said  unto  the  multi- 
tude that  followed  him,  I  say  unto  you,  I  have  not 
found  so  great  faith,  no,  not  in  Israel.  And  they 
that  were  sent,  returning  to  the  house,  found  the 
servant  whole. — Luke  7:  i-io  (§  39). 

57 


[VII-2]  JESUS  IN  THE  RECORDS 

1.  What  phases  of  the  character  of  the  centurion  are  shown 
in  what  the  elders  told  Jesus  about  him? 

2.  What  are  some  contrasts  between  the  attitude  of  the 
Roman  centurion  toward  Jesus  and  that  of  those  with  whom 
Jesus  was  dealing  before  the  discourse  on  Standards  of  Right- 
eousness? 

3.  "I  have  not  found  so  great  faith,  no,  not  in  Israel" :  what 
quality  was  it  in  the  centurion  that  Jesus  regarded  and  char- 
acterized as  "great  faith"? 

Second  Day:  Opinion  of  John  the  Baptist 

And  the  disciples  of  John  told  him  of  all  these 
things.  And  John  calling  unto  him  two  of  his 
disciples  sent  them  to  the  Lord,  saying,  Art  thou  he 
that  Cometh,  or  look  we  for  another?  And  when  the 
men  were  come  unto  him,  they  said.  John  the  Baptist 
hath  sent  us  unto  thee,  saying.  Art  thou  he  that 
Cometh,  or  look  we  for  another?  In  that  hour  he 
cured  many  of  diseases  and  plagues  and  evil  spirits; 
and  on  many  that  were  blind  he  bestowed  sight. 
And  he  answered  and  said  unto  them,  Go  your  way, 
and  tell  John  what  things  ye  have  seen  and  heard; 
the  blind  receive  their  sight,  the  lame  walk,  the  lepers 
are  cleansed,  and  the  deaf  hear,  the  dead  are  raised 
up,  the  poor  have  good  tidings  preached  to  them. 
And  blessed  is  he,  whosoever  shall  find  none  occasion 
of  stumbling  in  me. — Luke  7:  18-23  (§  41  A-C). 

1.  During  the  public  activity  of  John,  what  was  the  nature 
of  the  work  that  he  had  forecast  for  the  coming  one? 

2.  In  what  degree  had  Jesus  been  doing  those  things  that 
John  had  expected  and  announced  as  the  work  of  the  Christ? 

3.  What  evidence  has  been  found,  in  preceding  portions  of 
the  records,  that  John  had  already  actually  identified  Jesus  as 
the  Christ? 

4.  Make  an  extended  statement  of  what  Jesus  meant  by 
the  saying,  "Blessed  is  he,  whosoever  shall  find  none  occasion 
of  stumbling  in  me." 

S8 


CONTEMPORARY  OPINIONS  [VII-3] 

Third  Day:  Opinion  of  John  the  Baptist 

And  when  the  messengers  of  John  were  departed, 
•  he  began  to  say  unto  the  multitudes  concerning  John, 
What  went  ye  out  into  the  wilderness  to  behold?  a 
reed  shaken  with  the  wind?  But  what  went  ye  out 
to  see?  a  man  clothed  in  soft  raiment?  Behold, 
they  which  are  gorgeously  apparelled,  and  live  deli- 
cately, are  in  kings'  courts.  But  what  went  ye  out 
to  see?  a  prophet?  Yea,  I  say  unto  you,  and  much 
more  than  a  prophet.  This  is  he  of  whom  it  is 
written. 

Behold,  I  send  my  messenger  before  thy  face, 
Who  shall  prepare  thy  way  before  thee. 
I  say  unto  you.  Among  them  that  are  born  of  women 
there  is  none  greater  than  John :  yet  he  that  is  but 
little  in  the  kingdom  of  God  is  greater  than  he. — Luke 
7:24-28  (§  41  D  E). 

1.  What  was  the  opinion  of  Jesus  about  John  the  Baptist? 

2.  What  is  the  content  of  the  phrase,  "in  the  kingdom  of 
God"  as  used  by  Jesus  in  the  saying,  "he  that  is  but  little  in 
the  kingdom  of  God  is  greater  than  he"?  Why  is  the  saying 
undoubtedly  true? 

And  all  the  people  when  they  heard,  and  the  publi- 
cans, justified  God,  being  baptized  with  the  baptism 
of  John.  But  the  Pharisees  and  the  lawyers  rejected 
for  themselves  the  counsel  of  God,  being  not  bap- 
tized of  him.  Whereunto  then  shall  I  liken  the  men 
of  this  generation,  and  to  what  are  they  like?  They 
are  like  unto  children  that  sit  in  the  marketplace^ 
and  call  one  to  another ;  which  say.  We  piped  unto 
you,  and  ye  did  not  dance ;  we  wailed,  and  ye  did 
not  weep.  For  John  the  Baptist  is  come  eating  no 
bread  nor  drinking  wine ;  and  ye  say.  He  hath  a 
devil.  The  Son  of  man  is  come  eating  and  drink- 
ing ;  and  ye  say.  Behold,  a  gluttonous  man,  and  a 
winebibber,  a  friend  of  publicans  and  sinners  I  And 
wisdom  is  justified  of  all  her  children. — Luke  7:29-35 
(§41  I  J). 

59 


[VII-4]  JESUS  LV  THE  RECORDS 

3.  According  to  the  account  from  Jesus,  what  reception  had 
John  the  Baptist  received  at  the  hands  of  the  religious  author- 
ities?   What  did  they  say  of  John?  > 

4.  ^^'hat  did  Jesus  mean  in  this  connection  by  saying  that 
"wisdom  is  justified  of  all  her  children"? 

Fourth  Day:  Opinion  of  a  Sinner 

And  one  of  the  Pharisees  desired  him  that  he 
would  eat  with  him.  And  he  entered  into  the  Phar- 
isee's house,  and  sat  down  to  meat.  And  behold,  a 
woman  which  was  in  the  city,  a  sinner ;  and  when 
she  knew  that  he  was  sitting  at  meat  in  the  Pharisee's 
house,  she  brought  an  alabaster  cruse  of  ointment, 
and  standing  behind  at  his  feet,  weeping,  she  began 
to  wet  his  feet  with  her  tears,  and  wiped  them  with 
the  hair  of  her  head,  and  kissed  his  feet,  and  anointed 
them  with  the  ointment.  .  .  .  And  he  said  unto  her, 
Thy  sins  are  forgiven.  And  they  that  sat  at  meat 
Nvith  him  began  to  say  within  themselves.  Who  is 
this  that  even  forgiveth  sins?  And  he  said  unto  the 
woman,  Thy  faith  hath  saved  thee ;  go  in  peace. — 
Luke  7:  36-38;  48-50  (§  42  A  E). 

1.  What  estimate  of  Jesus  by  the  woman  was  expressed 
through  what  she  did? 

2.  What  quality  of  mind  or  heart  was  it  in  the  woman  who 
was  a  sinner  that  Jesus  referred  to  as  her  "faith"? 

3.  \\'hat  basis  had  Jesus  for  confidently  asserting  that  her 
sins  were  forgiven? 

Fifth  Day:  Opinion  of  a  Pharisee 

Now  when  the  Pharisee  which  had  bidden  him  saw 
it,  he  spake  within  himself,  saying.  This  man,  if  he 
were  a  prophet,  would  have  perceived  who  and  what 
manner  of  woman  this  is  which  toucheth  him,  that  she 
is  a  sinner.  And  Jesus  answering  said  unto  him, 
Simon,  I  have  somewhat  to  say  unto  thee.  And  he 
saith,  Master,  say  on.  A  certain  lender  had  two 
60 


CONTEMPORARY  OPINIONS  [VII-6] 

debtors :  the  one  owed  five  hundred  pence,  and  the 
other  fifty.  When  they  had  not  wherewith  to  pay,  he 
forgave  them  both.  Which  of  them  therefore  will 
love  him  most?  Simon  answered  and  said,  He,  I 
suppose,  to  whom  he  forgave  the  most.  And  he  said 
unto  him.  Thou  hast  rightly  judged.  And  turning  to 
the  woman,  he  said  unto  Simon,  Seest  thou  this  wo- 
man? I  entered  into  thine  house,  thou  gavest  me  na 
water  for  my  feet :  but  she  hath  wetted  my  feet 
with  her  tears,  and  wiped  them  with  her  hair.  Thou 
gavest  me  no  kiss :  but  she,  since  the  time  I  came  in,, 
hath  not  ceased  to  kiss  my  feet.  My  head  with  oil 
thou  didst  not  anoint :  but  she  hath  anointed  my  feet 
with  ointment.  Wherefore  I  say  unto  thee,  Her  sins, 
which  are  many,  are  forgiven  ;  for  she  loved  much : 
but  to  whom  little  is  forgiven,  the  same  loveth  little. 
—Luke  7:39-47   (§  42  B-D). 

1.  What  opinion  of  Jesus  did  the  Pharisee  form  when  he 
observed  the  attitude  of  Jesus  toward  the  sinner? 

2.  On  what  ground  did  Jesus  say  he  based  his  confidence 
that  the  many  sins  of  the  woman  were  forgiven? 

3.  "Her  sins,  which  are  many,  are  forgiven ;  for  she  loved 
much.  .  .  .  And  he  said  unto  her.  Thy  sins  are  forgiven 
.  .  .  Thy  faith  hath  saved  thee." — Luke  7:48-50  (§  42  E). 
According  to  the  usage  of  Jesus  here,  what  content  should  be 
given  to  the  word  "faith"? 

Sixth  Day:  (a)  Opinion  of  the  Common  People 

And  it  came  to  pass  soon  afterwards,  that  he  went 
to  a  city  called  Nain ;  and  his  disciples  went  with 
him,  and  a  great  multitude.  Now  when  he  drew 
near  to  the  gate  of  the  city,  behold,  there  was  carried 
out  one  that  was  dead,  the  only  son  of  his  mother^ 
and  she  was  a  widow:  and  much  people  of  the  city 
was  with  her.  And  when  the  Lord  saw  her,  he  had 
compassion  on  her,  and  said  unto  her,  Weep  not. 
And  he  came  nigh  and  touched  the  bier:  and  the 
bearers  stood  still.  And  he  said.  Young  man,  I  say 
61 


rVJI-7]  JESUS  IK  THE  RECORDS 

unto  thee,  Arise.  And  he  that  was  dead  sat  up,  and 
began  to  speak.  And  he  gave  him  to  his  mother. 
And  fear  took  hold  on  all :  and  they  glorified  God, 
saying,  A  great  prophet  is  arisen  among  us :  and, 
God  hath  visited  his  people.  And  this  report  went 
forth  concerning  him  in  the  whole  of  Judaea,  and  all 
the  region  round  about. — Luke  7:  11-17   (S  40). 

1.  What  judgment  did   the  common   people   form  and   ex- 
press as  to  how  Jesus  was  to  be  regarded? 

2.  What  did  the  common  people  mean  when  they  said,  "God 
hath  visited  his  people"? 

(b)  Opinion  of  tltc  Friends  of  Jesus 

And  he  cometh  into  a  house.  And  the  multitude 
Cometh  together  again,  so  that  they  could  not  so  much 
as  eat  bread.  And  when  his  friends  heard  it,  they 
went  out  to  lay  hold  on  him :  for  they  said,  He  is 
beside  himself. — Mark  3:  i9b-2i   (§  44). 

3.  What   other   terms   could   be   used    to    convey   the    same 
opinion  as  that  voiced  by  the  friends  of  Jesus? 

Seventh  Day:  Opinion  of  the  Religious  Leaders 

Then  was  brought  unto  him  one  possessed  with  a 
devil,  blind  and  dumb :  and  he  healed  him,  insomuch 
that  the  dumb  man  spake  and  saw.  And  all  the  mul- 
titudes were  amazed,  and  said,  Is  this  the  son  of 
David?  But  when  the  Pharisees  heard  it,  they  said, 
This  man  doth  not  cast  out  devils,  but  by  Beelzebub 
the  prince  of  the  devils.  And  knowing  their  thoughts 
he  said  unto  them,  Every  kingdom  divided  against 
itself  is  brought  to  desolation ;  and  every  city  or 
house  divided  against  itself  shall  not  stand:  and  if 
Satan  casteth  out  Satan,  he  is  divided  against  himself; 
how  then  shall  his  kingdom  stand?  And  if  I  by 
Beelzebub  cast  out  devils,  by  whom  do  your  sons 
cast  them  out?  therefore  shall  they  be  your  judges. 
But  if  I  by  tlie  Spirit  of  God  cast  out  devils,  then  is 
62 


CONTEMPORARY  OPINIONS  [VII-p] 

the  kingdom  of  God  come  upon  you.  Or  how  can 
one  enter  into  the  house  of  the  strong  man,  and  spoil 
his  goods,  except  he  first  bind  the  strong  man  ?  and 
then  he  will  spoil  his  house.  He  that  is  not  with  me 
is  against  me ;  and  he  that  gathereth  not  with  me 
scattereth.  Therefore  I  say  unto  you.  Every  sin  and 
blasphemy  shall  be  forgiven  unto  men ;  but  the  blas- 
phemy against  the  Spirit  shall  not  be  forgiven.  And 
whosoever  shall  speak  a  word  against  the  Son  of  man, 
it  shall  be  forgiven  him  ;  but  whosoever  shall  speak 
against  the  Holy  Spirit,  it  shall  not  be  forgiven  him, 
neither  in  this  world,  nor  in  that  which  is  to  come. 
— Alatt  12:22-32  (§  45  A-K). 

1.  What  is  the  content  of  the  opinion  of  the  multitudes  about 
Jesus  as  tentatively  set  forth  by  their  question? 

2.  What  opinion  about  Jesus  did  the  Pharisees  boldly  assert 
on  this  occasion? 

3.  \\'hat  is  the  substance  of  the  initial  argument  of  Jesus 
to  meet  the  charge  of  his  alliance  with   Satan? 

4.  "By  whom   do  your   sons  cast  them   out?":   what   is   the 
answer  to  that  question? 

5.  In  the  light  of  the  occasion  that  called  forth  the  phrase, 
what  is  meant  by  "the  blasphemy  against  the   Spirit"? 

6.  Why  forgiven  when  spoken  "against  the  Son  of  man,"  but 
not  forgiven  when  spoken  "against  the  Holy  Spirit"? 


Le.vding  Problems  of  the  Study 

1.  Wherein  that  faith  consisted  which  was  pronounced  by 
Jesus  as  greater  than  any  that  he  had  found  among  the  men 
of  his  own  nationality. 

2.  \\'\\\  John  the  Baptist  had  doubt  as  to  how  he  should 
interpret  the  relation  of  Jesus  to  the  work  of  the  Christ. 

3.  The  meaning  of  the  opinion  expressed  by  Jesus  as  to 
the  rank  of  John  the  Baptist  among  the  sons  of  men. 

63 


[Vll-f]  JESUS  IN  THE  RECORDS 

4.  What  the  content  was  of  that   faith  which   availed   for 
the  woman  who  anointed  Jesus. 

5.  Why  Jesus  characterized  in  such  overwhelming  terms  the 
assertion  that  he  was  in  league  with  Satan. 


Some  Findings  in  the  Study 

The  richness  of  meaning  in  the  term  Faith  when  it  is  given 
that  content  found  in  the  use  of  it  by  Jesus. 

The  sureness  of  the  progress  made  by  Jesus  wherever  he 
has  contact  with  an  open  mind. 

The  difficulty  of  placing  Jesus  in  a  category,  that  is,  of  find- 
ing a  designation  for  him  at  once  complete  and  yet  beyond 
objection. 

The  distinction  drawn  bj*  Jesus  between  one's  attitude 
toward  him  and  one's  treatment  of  the  principles  embodied 
in  him. 


64 


STUDY  VIII 

THE  MYSTERY  OF  THE  KIXGDO^I  OF  GOD 

Basis  of  Real  Relationship  to  Jesus 
Discourse  on  the  Kingdom  of  God 
Discourse  on  the  Kingdom  of  God 
Discourse  on  the  Kingdom  of  God 
Discourse  on  the  Kingdom  of  God 
Discourse  on  the  Kingdom  of  God 
Discourse  on  the  Kingdom  of  God 


Purposes  of  the  Study 

To  observe  the  special  form  in  which  Jesus  cast  his  thought 
about  the  kingdom  of  God,  and  to  understand  fully  the  rea- 
son given  by  him  for  doing  so. 

To  gain  a  knowledge  of  the  conceptions  taught  by  Jesus  of 
the  nature  and  the  future  of  the  kingdom  of  God. 

To  compare  the  conceptions  of  the  kingdom  of  God  ex- 
pressed by  Jesus  with  those  that  were  current  in  his  day,  and 
to  determine  in  what  measure  his  thoughts  were  conventional 
and  in  what  measure  original. 

Method  for  the  Study 

Remember  that  the  idea  of  the  kingdom  of  God  consti- 
tuted one  of  the  central  notions  in  the  Jewish  religious  and 
political  thought  of  the  time  of  Jesus.  What  that  kingdom 
was  like,  the  conditions  of  entrance  into  it,  how  it  was  to  be 
established,  the  nature  of  its  future,  were  matters  about 
which  the  contemporaries  of  Jesus  already  held  definite  con- 
victions. 

On  the  other  hand,  the  kingdom  of  God  has  been  found  an 
acceptable  term  for  modern  use  to  connote  something  corre- 
sponding to  modern  social  movements. 

The  problem  of  the  student  is  therefore  to  find  rather  what 
Jesus  meant  by  it,  having  clearly  determined  first,  from  the 
setting  of  the  discourse,  whether  Jesus  was  striving  to  ex- 
press ideas  already  well  known  and  generally  held,  or  was 
revealing  thoughts  original  with  himself. 


STUDY  VIII 

THE  MYSTERY  OF  THE  KINGDOM 

OF  GOD 

I 
Content  of  the   Study 

First  Day:  Basis  of  Real  Rclatio)isltip  to  Jcsiis 

And  there  come  his  mother  and  his  brethren ;  and, 
standing  without,  they  sent  unto  him,  calling  him. 
And  a  multitude  was  sitting  about  him ;  and  they  say 
unto  him.  Behold,  thy  mother  and  thy  brethren  with- 
out seek  for  thee.  And  he  answereth  them,  and  saith, 
W'ho  is  my  mother  and  my  brethren?  And  looking 
round  on  them  which  sat  round  about  him,  he  saith, 
Behold,  my  mother  and  my  brethren !  For  whosoever 
shall  do  the  will  of  God,  the  same  is  my  brother,  and 
sister,  and  mother. — Mark  3:31-35    (§  46). 

1.  What  are  the  conditions  of  membership  in  the  brother- 
hood of  Jesus? 

2.  What  is  the  difference  between  belonging  to  the  fra- 
ternity of  Jesus  and  being  a  Christian? 

3.  To  enter  the  brotherhood  of  Jesus,  on  Jesus'  own  terms, 
what  is  the  place  of  belief  (the  intellect)  ?  and  what  the  place 
of  action   (the  will)  ? 

4.  In  what  measure  do  the  conditions  of  Jesus  for  joining 
his  fraternity  justify  a  man  of  doubts  in  staying  out? 

Second  Day:  Discourse  on  tlie  Kingdom  of  God 

And  again  he  began  to  teach  by  the  sea  side.     And 
there  is  gathered  unto  him  a  very  great  multitude,  so 
67 


[VIII-3]  JESUS  IX  THE  RECORDS 

that  he  entered  into  a  boat,  and  sat  in  the  sea ;  and  all 
the  multitude  were  by  the  sea  on  the  land.  And  he 
taught  them  many  things  in  parables,  and  said  unto 
them  in 'his  teaching,  Hearken:  Behold,  the  sower 
went  forth  to  sow :  and  it  came  to  pass,  as  he  sowed, 
some  seed  fell  by  the  way  side,  and  the  birds  came  and 
devoured  it.  And  other  fell  on  the  rocky  ground, 
where  it  had  not  much  earth ;  and  straightway  it 
sprang  up,  because  it  had  no  deepness  of  earth :  and 
when  the  sun  was  risen,  it  was  scorched ;  and  because 
it  had  no  root,  it  withered  away.  And  other  fell 
among  the  thorns,  and  the  thorns  grew  up.  and  choked 
it,  and  it  yielded  no  fruit.  And  others  fell  into  the 
good  ground,  and  yielded  fruit,  growing  up  and  in- 
creasing; and  brought  forth,  thirtyfold,  and  sixtyfold, 
and  a  hundredfold.  And  he  said,  Who  hath  ears  to 
hear,  let  him  hear. — Mark  4:  1-9  (§  47  A-F). 

1.  What  may  one  infer  from  the  unique  circumstance  that 
Jesus  began  the  parable  with  "Hearken,"  and  ended  by  saying, 
"Who  hath  ears  to  hear,  let  him  hear"? 

2.  By  what  method  should  (j)ne  consider  any  parable  in 
order  to  reach  the  truth  that  the  parable  is  intended  to  teach? 

3.  To  what  extent  is  one  justified  in  seeking  counterparts 
for  the  details  of  any  parable  in  the  effort  to  understand  it? 

4.  What  truth  about  the  kingdom  of  God  did  Jesus  intend  to 
teach  through  the  parable  of  the  sower? 

Third  D.-\y  :  Discourse  on  the  Kingdom  of  God 

And  when  he  was  alone,  they  that  were  about  him 
with  the  twelve-  asked  of  him  the  parables.  And  he 
said  unto  them,  Unto  you  is  given  the  mystery  of  the 
kingdom  of  God:  but  unto  them  that  are  without,  all 
things  are  done  in  parables:  that  seeing  they  may  see, 
and  not  perceive ;  and  hearing  they  may  hear,  and  not 
understand;  lest  haply  they  should  turn  again,  and  it 
should  be  forgiven  them.  And  he  saith  unto  them, 
Know  ye  not  this  parable?  and  how  shall  ye  know  all 
the  parables?— Mark  4:  10-13  (§  47  G-L). 
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MYSTERY  OF  KINGDOM  OF  GOD      [VIII-4] 

1.  Why  was  it  necessary  that  Jesus  should  treat  any  of  his 
knowledge  of  the  kingdom  of  God  as  a  "mystery"? 

2.  How  does  a  parable  tend  to  deepen  the  hidden  nature  of 
a  "mystery"? 

3.  For  what  reason  did  Jesus  intend  that  most  of  the  hearers 
of  his  discourse  on  the  kingdom  should  hear  it  and  yet  not 
understand  it? 

4.  What  is  the  significance  of  the  words,  "Know  ye  not  this 
parable?  and  how  shall  ye  know  all  the  parables?"  in  the 
answer  of  Jesus  to  the  request  that  he  expound  the  parable  of 
the  sower? 

Fourth  Day:  Discourse  on  the  Kingdom  of  God 

And  he  said  unto  them,  Is  the  lamp  brought  to  be 
put  under  the  bushel,  or  under  the  bed,  and  not  to  be 
put  on  the  stand?  For  there  is  nothing  hid,  save  that 
it  should  be  manifested;  neither  was  anything  made 
secret,  but  that  it  should  come  to  light.  If  any  man 
hath  ears  to  hear,  let  him  hear.  And  he  said  unto 
them,  Take  heed  what  ye  hear :  with  what  measure  ye 
mete  it  shall  be  measured  unto  you :  and  more  sliall 
be  given  unto  you.  For  he  that  hath,  to  him  shall  be 
given ;  and  he  that  hath  not.  from  him  shall  be  taken 
awav  even  that  which  he  hath. — Mark  4:21-25   (S  47 

Q-V). 

1.  Why  does  Jesus  use  "If  any  man  hath  ears  to  hear,  let 
him  hear"  as  the  refrain  of  the  discourse  on  the  kingdom  of 
God? 

2.  In  the  acquisition  of  the  mystery  of  the  kingdom  of  God, 
how  is  it  that  the  parabolic  form  of  teaching  gives  the  truth  to 
him  that  hath  but  not  to  him  that  hath  not? 

3.  "Take  heed  what  ye  hear"  when  Jesus  speaks  a  parable 
about  the  kingdom  of  God.  Do  not  hear  something  that  the 
parable  was  never  intended  to  convey. 

4.  What  was  to  be  the  later  destiny  of  those  truths  about  the 
kingdom   of    God    that    for   the   time   being   were    "hid"    and 

69 


[Vin-5]  JESUS  IX  THE  RECORDS 

"made  secret"  by  the  exposition  of  them  in  paraboHc  form? 
What  was  the  purpose  of  the  temporary  obscuration?  Why 
was  the  lamp  kept  for  the  time  being  under  the  bushel? 


Fifth  Day  :  Discourse  on  the  Kingdom  of  God 

Another  parable  set  he  before  them,  saying,  The 
kingdom  of  heaven  is  likened  unto  a  man  that  sowed 
good  seed  ni  his  field :  but-  while  men  slept,  his  enemy 
came  and  sowed  tares  also  among  the  wheat,  and 
went  away.  But  when  the  blade  sprang  up,  and 
brought  forth  fruit,  then  appeared  the  tares  also. 
And  the  servants  of  the  householder  came  and 
said  unto  him.  Sir,  didst  thou  not  sow  good  seed  in 
thy  field?  whence  then  hath  it  tares?  And  he  said 
unto  them,  An  enemy  hath  done  this.  And  the 
servants  say  unto  him.  Wilt  thou  then  that  we  go  and 
gather  them  up  ?  But  he  saith.  Nay ;  lest  haply  while 
ye  gather  up  the  tares,  ye  root  up  the  wheat  with  them. 
Let  both  grow  together  until  the  harvest :  and  in  the 
time  of  the  harvest  I  will  say  to  the  reapers.  Gather  up 
first  the  tares,  and  bind  them  in  bundles  to  burn  them: 
but  gather  the  wheat  into  my  barn. — Alatt.  13 :  24-30 
C§  48  A-C). 

1.  Before  Jesus  taught  about  the  kingdom  of  God,  who  had 
announced  that  the  kingdom  would  be  constituted  on  earth, 
and  by  the  complete  separation  of  the  good  from  the  evil,  with 
the  utter  destruction  of  the  evil,  and  the  garnering  of  the 
good  into  a  holy  community? 

2.  In  the  parable  of  the  wheat  and  tares,  what  attitude  does 
Jesus  take  toward  that  conception  of  the  kingdom  of  God? 

3.  State  in  positive  form  the  truth  about  the  kingdom  of 
God  taught  by  the  parable  of  the  wheat  and  tares. 

4.  What  light  does  the  parable  throw  on  the  seemingly 
obscure  saying  of  Jesus  on  a  previous  occasion:  "He  that  is 
but  little  in  the  kingdom  of  God  is  greater  than  he"  (John 
the  Baptist)  ? 

70 


MYSTERY  OF  KINGDOM  OF  GOD      [VIII-6] 

Again,  the  kingdom  of  heaven  is  like  unto  a  net, 
that  was  cast  into  the  sea,  and  gathered  of  every  kind: 
which,  when  it  was  filled,  they  drew  up  on  the  beach ; 
and  they  sat  down,  and  gathered  the  good  into  vessels, 
but  the  bad  they  cast  away. — Matt.  13  :  47,  48  (§  48  P). 

5.  What  truth  about  the  kingdom  of  God  did  Jesus  intend 
to  convey  through  the  parable  of  the  net? 

Sixth   Day:  Discourse  on   the  Kingdom  of  God 

And  he  said.  So  is  the  kingdom  of  God,  as  if  a  man 
should  cast  seed  upon  the  earth ;  and  should  sleep 
and  rise  night  and  day,  and  the  seed  should  spring  up 
and  grow,  he  knoweth  not  how.  The  earth  beareth 
fruit  of  herself;  first  the  blade,  then  the  ear,  then  the 
full  corn  in  the  ear.  But  when  the  fruit  is  ripe, 
straightway  he  putteth  forth  the  sickle,  because  the 
harvest  is  come. — Mark  4:26-29  (§  48  D). 

1.  What  conclusion  have  you  reached  from  the  parable  of 
the  wheat  and  tares,  as  to  whether  Jesus  intended,  by  his  para- 
bles of  the  kingdom  of  God,  to  teach  (a)  truth  already 
familiar  to,  and  generally  accepted  by,  his  contemporaries,  or 
(b)  new  truths  abounding  in  new  conceptions  of  the  nature 
of  the  kingdom  of  God  and  in  opposition  to  the  prevailing 
views  of  even  the  greatest  of  those  who  had  preceded  him? 

2.  Using  the  criterion  formed  by  the  study  of  the  parable  of 
the  wheat  and  tares,  determine  the  truth  about  the  kingdom 
of  God  taught  by  the  parable  of  the  growing  grain. 

And  he  said.  How  shall  we  liken  the  kingdom  of 
God?  or  in  what  parable  shall  we  set  it  forth?  It  is 
like  a  grain  of  mustard  seed,  which,  when  it  is  sown 
upon  the  earth,  though  it  be  less  than  all  the  seeds 
that  are  upon  the  earth,  yet  when  it  is  sown, 
groweth  up,  and  becometh  greater  than  all  the  herbs, 
and  putteth  out  great  branches ;  so  that  the  birds  of 
the  heaven  can  lodge  under  the  shadow  thereof. — 
Mark  4:  30-32  (§  48  E). 

71 


[VIII-7]  JESUS  IN  THE  RECORDS 

3.  In  the  light  of  the  setting  and  purpose  of  the  discourse, 
what  conception  of  the  kingdom  of  God  should  be  derived 
from  the  parable  of  the  mustard  seed? 

And  again  he  said,  Whereunto  shall  I  liken  the 
kingdom  of  God?  It  is  like  unto  leaven,  which  a 
woman  took  and  hid  in  three  fneasures  of  meal,  till  it 
was  all  leavened. — Luke  13:20,  21   (§  48  F). 

4.  What  contribution  does  the  parable  of  the  leaven  make 
toward  an  understanding  of  Jesus'  own  conception  of  the 
nature  of  the  kingdom  of  God? 

Seventh  Day:  Discourse  on  the  Kingdom  of  God 

He  that  hath  ears,  let  him  hear. 

The  kingdom  of  heaven  is  like  unto  a  treasure 
hidden  in  the  field ;  which  a  man  found,  and  hid ;  and 
in  his  joy  he  goeth  and  selleth  all  that  he  hath,  and 
buyeth  that  field. 

Again,  the  kingdom  of  heaven  is  like  unto  a  man 
that  is  a  merchant  seeking  goodly  pearls :  and  having 
found  one  pearl  of  great  price,  he  went  and  sold  all 
that  he  had,  and  bought  it. — Matt.  13 :  43b-46  (§48 
M-0). 

1.  Why  does  Jesus  distinguish  the  discourse  on  the  kingdom 
of  God  from  all  others  by  the  recurrence  of  the  words,  "He 
that  hath  ears,  let  him  hear"? 

2.  What  truth  about  the  kingdom  of  God  does  Jesus  express 
through  the  parable  of  the  hidden  treasure?  and  what  truth 
by  the  parable  of  the  pearl? 

And  with  many  such  parables  spake  he  the  word 
unto  them,  as  they  were  able  to  hear  it :  and  w-ithout 
a  parable  spake  he  not  unto  them. — Mark  4:33-34a 
(§  48  G). 

3.  What  significance  is  there  in  the  fact  that  this  assertion 

72 


MVSTERV  OF  KINGDOM  OF  GOD      [VIII-P] 

cannot  be  made  about  any  recorded  discourse  of  Jesus  other 
than  that  on  the  kingdom  of  God? 

Have  ye  understood  all  these  things?  They  say 
unto  him,  Yea.  And  he  said  unto  them,  Therefore 
every  scribe  who  hath  been  made  a  disciple  to  the 
kingdom  of  heaven  is  like  unto  a  man  that  is  a  house- 
holder, which  bringeth  forth  out  of  his  treasure  things 
new  and  old. 

And  it  came  to  pass,  when  Jesus  had  finished  these 
parables,  he  departed  thence. — Matt.  13:51-53  (§  48 
RS). 

4.  Elsewhere  in  his  teaching  Jesus  does  not  ask  his  dis- 
ciples whether  they  have  understood  what  he  has  taught ; 
why  does  he  do  so  at  the  conclusion  of  his  discourse  on  the 
kingdom  of  God? 

5.  If  the  disciple  is  expected  to  bring  forth  about  the  king- 
dom of  God  "things  new"  as  well  as  things  old,  what  is  it 
likely  that  Jesus  brought  forth  in  the  discourse  he  devoted 
to  the  kingdom  of  God? 


Leading  Problems  of  the  Study 

1.  An  understanding  of  that  which  Jesus  considers  the  con- 
dition of  vital  relationship  to  him. 

2.  The  meaning  of  the  reason  given  by  Jesus  for  dealing 
with  the  kingdom  of  God  in  the  form  of  parables. 

3.  The  bearing  of  the  setting  of  the  discourse — that  is,  of 
all  parts  of  it  other  than  the  parables  themselves — on  the  ques- 
tion whether  Jesus  meant  to  say  something  on  the  kingdom 
corresponding  to  current  thought  or  to  develop  ideas  in  oppo- 
sition to  established  opinion. 

4.  The  precise  thought  conveyed  by  each  parable  as  to  the 
kingdom  of  God  and  the  relation  of  that  thought  (a)  to  con- 
temporary conceptions  and  (b)  to  modern  notions  about  the 
kingdom. 

73 


[Vlll-f]  JESUS  IN  THE  RECORDS 

Some  Findings  in  the  Study 

The  method  adopted  by  Jesus  for  the  presentation  of  im- 
portant truth. 

The  outlook  of  Jesus  upon  the  probable  course  of  the  de- 
velopment of  religion  in  that  future  which  lay  bej'ond  his 
career. 

The  grasp  of  Jesus  on  the  ways  of  God  in  achieving  large 
and  lasting  results  among  men. 

The  relation  of  the  thought  of  Jesus  (a)  to  the  conception, 
prevalent  in  his  time,  of  nature  and  of  history  as  catastro- 
phic, and  (b)  to  the  modern  evolutionary  theory  of  life. 

The  values  in  the  mystery  of  the  kingdom  of  God. 


74 


STUDY  IX 

(a)  the  place  of  faith  IX  THE  WORK  OF 
JESUS 

"Have  Ye  Xot  Yet  Faith  ?" 

"Fear  Not,  Only  Believe" 

"Thy  Faith  Hath  Made  Thee  Whole" 

"Believe  Ye  that  I  Am  Able?" 

"Because   of  Their  Unbelief" 


(Bj  TOUR  OF  THE  DISCIPLES  AND  RESULT- 
ANT EVENTS 

Tour  of  the  Disciples 

Fate  of  John  the  Baptist 

Report  of  Associates  on  Their  Tour 

Teaching  and  Feeding  the  Multitude 

Across  the  Sea  of  Galilee 

j\Iany  Sick  Brought  to  Jesus 


Purposes  of  the  Study 
(a)   The  Place  of  Faith  in  the  Work  of  Jesus 

To  understand  what  Jesus  meant  when  he  used  the  terms 
faith,  belief,  and  unbelief. 

To  find  what  Jesus  regarded  as  the  objects  of  faith,  and 
how  far  he  sought  to  develop  faith  on  the  part  of  others  in 
his  own  person. 

To  determine  the  relation  between  the  faith  of  others  and 
the  extent  of  the  power  that  Jesus  could  exercise  upon  others. 

(b)   Tour  of  the  Disciples  and  Resultant  Events 

To  learn  what  objects  Jesus  had  in  sending  out  his  asso- 
ciates on  a  tour  during  his  lifetime. 

To  discover  the  nature  of  the  work  done  by  the  disciples  on 
their  tour  and  the  results  effected  by  it. 

Method  for  the  Study 

(a)  The  Pl.\ce  of  Faith  in  the  Work  of  Jesus 

Do  not  be  confused,  in  the  effort  to  understand  Jesus  when 
he  speaks  of  faith,  by  bringing  to  the  task  some  preconcep- 
tions about  what  that  word  means  in  the  field  of  religion. 
Derive  the  sense  of  Jesus  in  each  case  independently  from 
the  narrative  that  relates  his  use  of  the  term.  Give  that  con- 
tent, and  that  content  only,  which  can  be  established  from  the 
specific  occasion  of  its  use. 

(b)  Tour  of  the  Disciples  and  Resultant  Events 

Endeavor  to  consider  the  method  and  results  of  the  tour 
made  by  the  early  associates  of  Jesus  under  the  terms  used 
by  the  records  in  describing  it,  and  without  being  influenced 
by  a  knowledge  of  the  results  sought  and  methods  used  by 
other  disciples  since  the  days  of  Jesus. 


STUDY  IX 

(A)  THE  PLACE  OF  FAITH   IN  THE 
WORK  OF  JESUS 

Context  of  the  Study 
First  Day:  "Have  Ye  Not  Yet  Faith?" 

And  on  that  day,  when  even  was  come,  he  saith 
unto  them,  Let  us  go  over  unto  the  other  side.  And 
leaving  the  multitude,  they  take  him  with  them,  even 
as  he  was,  in  the  boat.  And  other  boats  were  with 
him.  And  there  ariseth  a  great  storm  of  wind,  and 
the  waves  beat  into  the  boat,  insomuch  that  the  boat 
was  now  filling.  And  he  himself  was  in  the  stern, 
asleep  on  the  cushion  :  and  they  awake  him,  and  say 
unto  him.  Master,  carest  thou  not  that  we  perish? 
And  he  awoke,  and  rebuked  the  wind,  and  said  unto 
the  sea.  Peace,  be  still.  And  the  wind  ceased,  and 
there  was  a  great  calm.  And  he  said  unto  them,  Why 
are  ye  fearful?  have  ye  not  yet  faith?  And  they 
feared  exceedingly,  and  said  one  to  another,  Who 
theivis  this,  that  even  the  wind  and  the  sea  obey  him? 
— Alark  4:35-41    (§  So). 

1.  "Let  us  go  over  unto  the  other  side."  Jesus  had  been 
speaking  "on  that  day"  the  discourse  on  the  kingdom  of  God, 
the  circumstances  of  its  delivery  being  thus  recorded:  "And 
again  he  began  to  teach  by  the  sea  side.  And  there  is  gathered 
unto  him  a  very  great  multitude,  so  that  he  entered  into  a 
boat,  and  sat  in  the  sea ;  and  all  the  multitude  were  by  the 
sea  on  the  land." — Mark  4:1   (§  47  A). 

2.  What  did   the   disciples   expect    from   Jesus   when   they 

77 


[IX-2]  JESUS  IN  THE  RECORDS 

awakened  him,  that  is,  what  was  their  purpose  in  awakening 
him  ? 

3.  "Have  ye  not  yet   faith?"     What  was   the   "faith"   that 
Jesus  expected  the  disciples  to  possess? 

4.  How   would   that  "faith"  have  kept  the   disciples    from 
being  "fearful"? 

Second  Day:  "Fear  Not,  Only  Believe" 

And  when  Jesus  had  crossed  over  again  in  the  boat 
unto  the  other  side,  a  great  multitude  was  gathered 
unto  him :  and  he  was  by  the  sea.  And  there  cometh 
one  of  the  rulers  of  the  synagogue,  Ja'irus  by  name; 
and  seeing  him,  he  falleth  at  his  feet,  and  beseecheth 
him  much,  saying,  My  little  daughter  is  at  the  point 
of  death :  I  pray  thee,  that  thou  come  and  lay  thy 
hands  on  her,  that  she  may  be  made  whole,  and  live. 
And  he  went  with  him.    .    .    . 

While  he  yet  spake,  they  come  from  the  ruler  of  the 
synagogue's  house,  saying.  Thy  daughter  is  dead :  why 
troublest  thou  the  Master  any  further?  But  Jesus,  • 
not  heeding  the  word  spoken,  saith  unto  the  ruler  of 
the  synagogue.  Fear  not,  only  believe.  And  he  suf- 
fered no  man  to  follow  with  him,  save  Peter,  and 
James,  and  John  the  brother  of  James.  And  they 
come  to  the  house  of  the  ruler  of  the  synagogue;  and 
he  beholdeth  a  tumult,  and  many  weeping  and  wailing 
greatly.  And  when  he  was  entered  in.  he  saith  unto 
them.  Why  make  ye  a  tumult,  and  weep?  the  child  is 
not  dead,  but  sleepeth.  And  they  laughed  him  to 
scorn.  But  he,  having  put  them  all  forth,  taketh  the 
father  of  the  child  and  her  mother  and  them  that  were 
with  him,  and  goeth  in  where  the  child  was.  And 
taking  the  child  by  the  hand,  he  saith  unto  her,  Talitha 
cumi ;  which  is,  being  interpreted.  Damsel,  I  say  unto 
thee,  Arise.  And  straightway  the  damsel  rose  up,  and 
walked ;  for  she  was  twelve  years  old.  And  they  were 
amazed  straightway  with  a  great  amazement.  And  he 
charged  them  much  that  no  man  should  know  this : 
and  he  commanded  that  something  should  be  given  her 
78 


THE  PLACE  OF  FAITH  [IX-3] 

to   eat.— Mark   5 :  2i-24a    (§    52   A-C)  ;   35-43    (§    52 
L-U). 

1.  What  did  Jesus  mean  when  he  asserted   that  the  child 
was  not  dead  but  asleep? 

2.  Why  did  Jesus  charge  them  much  that  no  man  should 
know  what  had  happened? 

3.  What  purpose  had  Jesus  in  saying  to  the  father,  "Fear 
not,  only  believe"? 

Third  Day:   (a)  "Thy  Faith  Hath  Made  Thee  Whole" 

And  a  great  multitude  followed  him,  and  they 
thronged  him. 

And  a  woman,  which  had  an  issue  of  blood  twelve 
years,  and  had  suffered  many  things  of  many  phy- 
sicians, and  had  spent  all  that  she  had,  and  was 
nothing  bettered,  but  rather  grew  worse,  having  heard 
the  things  concerning  Jesus,  came  in  the  crowd  be- 
hind, and  touched  his  garment.  For  she  said,  If  I 
touch  but  his  garments,  I  shall  be  made  whole.  And 
straightway  the  fountain  of  her  blood  was  dried  up  ; 
and  she  felt  in  her  body  that  she  was  healed  of  her 
plague.  And  straightway  Jesus,  perceiving  in  himself 
that  the  power  proceeding  from  him  had  gone  forth, 
turned  him  about  in  the  crowd,  and  said.  Who  touched 
my  garments?  And  his  disciples  said  unto  him.  Thou 
seest  the  multitude  thronging  thee,  and  sayest  thou. 
W^ho  touched  me?  And  he  looked  round  about  to 
see  her  that  had  done  this  thing.  But  the  woman 
fearing  and  trembling,  knowing  what  had  been  done  to 
her,  came  and  fell  down  before  him,  and  told  him  all 
the  truth.  And  he  said  unto  her,  Daughter,  thy  faith 
hath  made  thee  whole;  go  in  peace,  and  be  whole  of 
thy  plague.— Mark  5  :  24b-34  (§  52  C-K). 

1.  What  did  Jesus  mean  by  the  assertion  that  it  was  the 
faith  of  the  woman  that  had  made  her  whole? 

2.  What  effect  would  that  which  is  referred  to  as  "the  power 
proceeding    from    him"    have    had    upon    a    woman    similarly 

79 


[IX-4]  JESUS  IN  THE  RECORDS 

afflicted,  who  had  by  chance  touched  him  but  who  had  not 
the  expectancy  expressed  by,  "If  I  touch  but  his  garments,  I 
shall  be  made  whole"? 

(b)  "Believe  Ye  that  I  Am  Able?" 

And  as  Jesus  passed  by  from  thence,  two  blind  men 
followed  him,  crying  out,  and  saying,  Have  mercy  on 
us,  thou  son  of  David.  And  when  he  was  come  into 
the  house,  the  blind  men  came  to  him :  and  Jesus  saith 
unto  them.  Believe  ye  that  I  am  able  to  do  this?  They 
say  unto  him.  Yea,  Lord.  Then  touched  he  their  eyes, 
saying.  According  to  your  faith  be  it  done  unto  you. 
And  their  eyes  were  opened.  And  Jesus  strictly 
charged  them,  saying.  See  that  no  man  know  it.  But 
they  went  forth,  and  spread  abroad  his  fame  in  all 
that  land.— Matt.  9:27-31  (§  53  A). 

3.  What  estimate  of  Jesus  is  given  in  the  phrase  "thou  son 
of  David"? 

4.  What  was  the  purpose  of  Jesus  in  asking  the  question 
he  put  to  the  blind  men,  that  is,  why  did  he  wish  to  call  forth 
a  declaration  of  belief  in  his  ability? 

5.  "According  to  your  faith" :  why  not  "according  to  my 
power"? 

Fourth  Day:  "Because  of  Their  Unbelief" 

And  he  went  out  from  thence ;  and  he  cometh  into 
his  own  country ;  and  his  disciples  follow  him.  And 
when  the  sabbath  was  come,  he  began  to  teach  in  the 
synagogue:  and  many  hearing  him  were  astonished, 
saying,  Whence  hath  this  man  these  things?  and. 
What  is  the  wisdom  that  is  given  unto  this  man, 
and  what  mean  such  mighty  works  wrought  by  his 
hands?  Is  not  this  the  carpenter,  the  son  of  Mary, 
and  brother  of  James,  and  Joses,  and  Judas,  and 
Simon?  and  are  not  his  sisters  here  with  us?  And 
they  were  offended  in  him.  And  Jesus  said  unto  them, 
A  prophet  is  not  without  honour,  save  in  his  own 
80 


THE  PLACE  OF  FAITH  [IX-5] 

country,  and  among  his  own  kin,  and  in  his  own  house. 
And  he  could  there  do  no  mighty  work,  save  that 
he  laid  his  hands  upon  a  few  sick  folk,  and  healed 
them.  And  he  marvelled  because  of  their  unbelief. — 
Mark  6:  i-6a  (§  54). 

1.  "He  began  to  teach  in  the  synagogue" :  how  much  of 
what  he  taught  on  that  occasion  is  recorded? 

2.  "Whence  hath  this  man  these  things?"  What  is  the 
answer  to  that  question? 

3.  What  estimate  does  Jesus  place  upon  himself  by  the  say- 
ing here  reported  from  him? 

4.  "He  could  there  do  no  mighty  work" :  what  was  it  that 
set  limits  to  his  achievements  in  his  own  country? 

5.  Were  the  mighty  works  of  Jesus  the  product  of  his  own 
inherent  power?  or  the  result  of  the  conviction  of  others 
that  he  had  such  power? 


(B)  TOUR  OF  THE  DISCIPLES  AND 
RESULTANT  EVENTS 

Fifth  Day:  Tour  of  the  Disciples 

And  he  went  round  about  the  villages  teaching. 

And  he  called  unto  him  the  twelve,  and  began  to 
send  them  forth  by  two  and  two ;  and  he  gave  them 
authority  over  the  unclean  spirits ;  and  he  charged 
them  that  they  should  take  nothing  for  their  journey, 
save  a  staff  only ;  no  bread,  no  wallet,  no  money  in 
their  purse;  but  to  go  shod  with  sandals:  and,  said 
he,  put  not  on  two  coats.  And  he  said  unto  them. 
Wheresoever  ye  enter  into  a  house,  there  abide  till  ye 
depart  thence.  And  whatsoever  place  shall  not  receive 
you.  and  they  hear  you  not.  as  ye  go  forth  thence, 
shake  of¥  the  dust  that  is  under  j-our  feet  for  a  testi- 
mony unto  them.  And  they  went  out,  and  preached 
that  men  should  repent.  And  they  cast  out  many 
81 


[IX-6]  JESUS  IN  THE  RECORDS 

devils,  and  anointed  with  oil  many  that  were  sick,  and 
healed  them.— Mark  6:6b-i3  (§  55-57). 

1.  "He  went  round  about  the  villages  teaching":  how  much 
of  the  teaching  on  that  tour  is  recorded  here? 

2.  What  "authority"  as  to  the  form  of  their  activity  on  their 
tour  did  Jesus  give  the  disciples,  that  is,  what  work  were  they 
commissioned  to  do? 

3.  By  what  name  were  men  commonly  called  who  did  the 
work  for  which  Jesus  gave  "authority"  to  the  disciples? 

4.  "And  they  went  out,  and  preached":  what  had  they  been 
told  to  preach?    What  did  they  preach? 

Sixth  Day:    (a)  Fate  of  John  the  Baptist 

And  king  Herod  heard  thereof ;  for  his  name  had 
become  known :  and  he  said,  John  the  Baptist  is 
risen  from  the  dead,  and  therefore  do  these  powers 
work  in  him.  But  others  said.  It  is  Elijah.  And 
others  said.  It  is  a  prophet,  even  as  one  of  the  prophets. 
But  Herod,  when  he  heard  thereof,  said,  John,  whom 
I  beheaded,  he  is  risen.  For  Herod  himself  had  sent 
forth  and  laid  hold  upon  John,  and  bound  him  in 
prison  for  the  sake  of  Herodias,  his  brother  Philip's 
wife:  for  he  had  married  her.  For  John  said  unto 
Herod,  It  is  not  lawful  for  thee  to  have  thy  bro- 
ther's wife.  And  Herodias  set  herself  against  him, 
and  desired  to  kill  him ;  and  she  could  not ;  for  Herod 
feared  John,  knowing  that  he  was  a  righteous  man 
and  a  holy,  and  kept  him  safe.  And  when  he  heard 
him,  he  was  much  perplexed ;  and  he  heard  him  gladly. 
And  when  a  convenient  day  was  come,  that  Herod  on 
his  birthday  made  a  supper  to  his  lords,  and  the  high 
captains,  and  the  chief  men  of  Galilee;  and  when  the 
daughter  of  Herodias  herself  came  in  and  danced,  she 
pleased  Herod  and  them  that  sat  at  meat  with  him ; 
and  the  king  said  unto  the  damsel.  Ask  of  me  what- 
soever thou  wilt,  and  I  will  give  it  thee.  And  he  sware 
unto  her.  Whatsoever  thou  shalt  ask  of  me,  I  will  give 
it  thee,  unto  the  half  of  my  kingdom.    And  she  went 


TOUR  OF  THE  DISCIPLES  [IX-7] 

out,  and  said  unto  her  mother,  What  shall  I  ask? 
And  she  said,  The  head  of  John  the  Baptist.  And  she 
came  in  straightway  with  haste  unto  the  king,  and 
asked,  saying,  I  will  that  thou  forthwith  give  me  in  a 
charger  the  head  of  John  the  Baptist.  And  the  king 
was  exceeding  sorry;  but  for  the  sake  of  his  oaths, 
and  of  them  that  sat  at  meat,  he  would  not  reject  her. 
And  straightway  the  king  sent  forth  a  soldier  of  his 
guard,  and  commanded  to  bring  his  head :  and  he 
went  and  beheaded  him  in  the  prison,  and  brought  his 
head  in  a  charger,  and  gave  it  to  the  damsel ;  and  the 
damsel  gave  it  to  her  mother.  And  when  his  disciples 
heard  thereof,  they  came  and  took  up  his  corpse,  and 
laid  it  in  a  tomb. — Mark  6:  14-29   (§  58). 

1.  What  is  the  significance  of  each  of  the  estimates  of  Jesus 
that  is  recorded  here  as  having  currency  at  that  time? 

2.  In  connection  with  the  record  of  the  tragic  fate  of  John, 
recall  the  evaluation  of  John  by  Jesus:  "Among  them  that 
are  born  of  women  there  is  none  greater  than  John." — Luke 
7:28(§4iE). 

(b)  Report  of  Associates  on  Their  Tour 

And  the  apostles  gather  themselves  together  unto 
Jesus ;  and  they  told  him  all  things,  whatsoever  they 
had  done,  and  whatsoever  they  had  taught.  And  he 
saith  unto  them,  Come  ye  yourselves  apart  into  a 
desert  place,  and  rest  a  while.  For  there  were  many 
coming  and  going,  and  they  had  no  leisure  so  much  as 
to  eat. — Mark  6:30,  31    (§  59). 

3.  What  were  some  of  the  efTects  of  the  tour  (a)  on  the  dis- 
ciples and   (b)   on  the  people? 

Seventh  Day:  (a)   Teaching  and  Feeding  the  Multitude 

And  they  went  away  in  the  boat  to  a  desert  place 
apart.  And  the  people  saw  them  going,  and  many 
knew  them,  and  they  ran  there  together  on  foot  from 
all  the  cities,  and  outwent  them.     And  he  came  forth 

83 


[IX-7]  JESUS  IN  THE  RECORDS 

and  saw  a  great  multitude,  and  he  had  compassion  on 
them,  because  they  were  as  sheep  not  having  a  shep- 
herd :  and  he  began  to  teach  them  many  things.  And 
when  the  day  was  now  far  spent,  his  disciples  came 
unto  him,  and  said.  The  place  is  desert,  and  the  day 
is  now  far  spent :  send  them  away,  that  they  may  go 
into  the  country  and  villages  round  about,  and  buy 
themselves' somewhat  to  eat.  But  he  answered  and 
said  unto  them.  Give  ye  them  to  eat.  And  they  say 
unto  him.  Shall  we  go  and  buy  two  hundred  penny- 
worth of  bread,  and  give  them  to  eat?  And  he  saith 
unto  them,  How  many  loaves  have  ye?  go  and  see. 
And  when  they  knew,  they  say.  Five,  and  two  fishes. 
And  he  commanded  them  that  all  should  sit  down  by 
companies  upon  the  green  grass.  And  they  sat  down 
in  ranks,  by  hundreds,  and  by  fifties.  And  he  took 
the  five  loaves  and  the  two  fishes,  and  looking  up  to 
heaven,  he  blessed,  and  brake  the  loaves ;  and  he 
gave  to  the  disciples  to  set  before  them  ;  and  the  two 
fishes  divided  he  among  them  all.  And  they  did  all 
eat,  and  were  filled.  And  they  took  up  broken  pieces, 
twelve  basketfuls,  and  also  of  the  fishes.  And  they 
that  ate  the  loaves  were  five  thousand  men. 

And  straightway  he  constrained  his  disciples  to  enter 
into  the  boat,  and  to  go  before  him  unto  the  other  side 
to  Bethsaida,  while  he  himself  sendeth  the  multitude 
away.  And  after  he  had  taken  leave  of  them,  he  de- 
parted into  the  mountain  to  pray. — Mark  6:32-46  (§ 
60). 

1.  "He  began  to  teach  them  many  things":  how  much  of 
what  Jesus  taught  on  that  occasion  is  here  recorded? 

2.  For  what  purpose   was   the  withdrawal   of   Jesus,   after 
sending  the  disciples  away? 

(b)  Across  the  Sea  of  Galilee 

And  when  even  was  come,  the  boat  was  in  the  midst 
of  the  sea,  and  he  alone  on  the  land.  And  seeing  them 
distressed  in  rowing,  for  the  wind  was  contrary  unto 
them,  about  the  fourth  watch  of  the  night  he  cometh 

84 


TOUR  OF  THE  DISCIPLES  [IX-p] 

unto  them,  walking  on  the  sea;  and  he  would  have 
passed  by  them :  but  they,  when  they  saw  him  walk- 
ing on  the  sea,  supposed  that  it  was  an  apparition, 
and  cried  out :  for  they  all  saw  him,  and  were 
troubled.  But  he  straightway  spake  with  them,  and 
saith  unto  them,  Be  of  good  cheer:  it  is  I ;  be  not 
afraid.  And  he  went  up  unto  them  into  the  boat ;  and 
the  wind  ceased :  and  they  were  sore  amazed  in  them- 
selves ;  for  they  understood  not  concerning  the  loaves, 
but  their  heart  was  hardened. — Mark  6:47-52  (§  61). 

3.  "They    understood    not    concerning    the    loaves" :    what 
bearing  did  the  loaves  have  upon  the  existing  situation? 

(c)  Many  Sick  Brought  to  Jesus 

And  when  they  had  crossed  over,  they  came  to  the 
land  unto  Gennesaret,  and  moored  to  the  shore.  And 
when  they  were  come  out  of  the  boat,  straightway  the 
people  knew  him,  and  ran  round  about  that  whole 
region,  and  began  to  carry  about  on  their  beds  those 
that  were  sick,  where  they  heard  he  was.  And  where- 
soever he  entered,  into  villages,  or  into  cities,  or  into 
the  country,  they  laid  the  sick  in  the  marketplaces, 
and  besought  him  that  they  might  touch  if  it  were  but 
the  border  of  his  garment:  and  as  many  as  touched, 
him  were  made  whole. — Alark  6:  53-56  (§  62). 

4.  What  is  the  relationship  between  the  tour  of  the  disciples 
and  these  multitudes? 


Leading  Problems  of  the  Study 

A.  The  Place  of  Faith  in  the  Work  of  Jesus 

I.  Exactly  what  it  was  that  Jesus  found  lacking  in  "the  dis- 
ciples 6n  the  occasion  of  crossing  the  sea  in  the  storm,  that 
is,  what  he  meant  by  saying  that  they  were  wanting  in  faith. 


[IX-f]  JESUS  IN  THE  RECORDS 

2.  In  what  way  the  faith  of  the  individual  in  the  power  of 
Jesus  to  do  mighty  works  was  so  related  to  the  influence 
producing  those  works  that  in  the  absence  of  the  faith  there 
was  a  cessation  of  the  works. 

B.   Tour  of  the  Disciples  axd  Resultant   Events 

3.  Why  Jesus  should  send  out  undisciplined  forces  on  a 
hasty  tour  during  his  lifetime. 

4.  Results  affecting  the  career  of  Jesus  that  may  be  traced 
to  the  tour  of  his  early  associates. 


Some  Findings  in  the  Study 

A.  The  Pl.\ce  of  Faith  in  the  Work  of  Jesus 

•  An  appreciation  of  that  profound  sense  in  Jesus  of  God's 
presence  and  control  in  every  situation  that  arises  for  the 
man  of  God. 

Some  knowledge  of  how  far  the  most  beneficent  of  givers 
may  be  conditioned  in  his  bestowal  of  the  rarest  gifts  by  the 
attitude  of  the  possible  recipient. 

B.  Tour  of  the  Discif-les   and  Resultant  Events 

An  understanding  of  (a)  the  mode  of  life,  (b)  the  methods, 
and  (c)  the  message  of  the  early  propagandists  of  the  reli- 
gion founded  by  Jesus. 


86 


STUDY  X 

DEMAND  BY  PHARISEES  F.OR  CONFORMITY 
AND  CREDENTIALS 

Concerning  Traditions  About  Defilement 
Withdrawal  Toward  Tyre  and  Sidon 
Return  Journey  Through  Decatolis 
The  Deaf  and  Dumb  ]\Ian 
The  Blind  Man  of  Bethsaida 
EIealing  and  Feeding  the  Multitude 
Pharisees  Demand  Signs  from  Jesus 
The  Leaven  of  the  Pharisees 


Purposes  of  the  Study 

To  learn  what  position  the  contemporary  leaders  demanded 
that  Jesus  take  relative  to  the  body  of  traditions  that  had 
become  associated  with  the  Jewish  religion. 

To  find  what  estimate  Jesus  himself  placed  upon  these  tra- 
ditions, and  how  he  regarded  those  who  upheld  them. 

To  discover  what  criterion  Jesus  used  to  test  the  validity  of 
the  specific  traditions  that  had  aroused  controversy. 

To  determine  the  precise  content  in  the  request  that  Jesus 
authenticate  himself  to  the  leaders  of  his  day,  and  to  appre- 
hend the  significance  of  the  response  made  by  him. 

Method  for  the  Study 

Consider  the  controversy  of  the  religious  authorities  with 
Jesus  about  the  validity  of  traditions,  less  with  the  purpose  of 
knowing  the  respective  positions  taken  than  as  an  opportunity 
to  discover  the  grounds  of  Jesus  for  the  position  he  took. 

Although  the  tradition  kept  diligently  by  the  Pharisees  may 
have  slight  interest  for  the  modern  mind,  other  religious  tra- 
ditions have  come  and  are  prevalent  today,  and  the  test  here 
used  by  Jesus  is  a  valid  criterion  for  them  also.  Therefore, 
make  sure  not  to  miss  it. 

Recall  that  there  was  contemporary  expectation  of  events  to 
be  ushered  in  by  notable  signs,  and  in  the  light  of  that  fact 
attempt  to  understand  the  far-reaching  meaning  of  the  re- 
sponse made  by  Jesus  to  the  demand  of  the  Pharisees  that  he 
establish  himself  by  a  sign. 


STUDY  X 

DEMAND  BY  PHARISEES  FOR  CON- 
FORMITY  AND  CREDENTIALS 

Content  of  the   Study 

First  Day:  Concerning  Traditions  About  Defilement 

And  there  are  gathered  together  unto  him  the  Phar- 
isees, and  certain  of  the  scribes,  which  had  come 
from  Jerusalem,  and  had  seen  that  some  of  his  dis- 
ciples ate  their  bread  with  defiled,  that  is,  unwashen, 
hands.  For  the  Pharisees,  and  all  the  Jews,  except 
they  wash  their  hands  diligently,  eat  not,  holding  the 
tradition  of  the  elders:  and  when  they  come  from  the 
marketplace,  except  they  wash  themselves,  they  eat 
not :  and  many  other  things  there  be,  which  they  have 
received  to  hold,  washings  of  cups,  and  pots,  and 
brasen  vessels.  And  the  Pharisees  and  the  scribes  ask 
him.  Why  walk  not  thy  disciples  according  to  the 
tradition  of  the  elders,  but  eat  their  bread  with  defiled 
hands?  And  he  said  unto  them.  Well  did  Isaiah 
prophesy  of  you  hypocrites;  as  it  is  written. 

This  people  honoureth  me  with  their  lips, 

But  their  heart  is  far  from  me. 

But  in  vain  do  they  worship  me, 

Teaching  as  their  doctrines  the  precepts  of  men. 
Ye  leave  the  commandment  of  God,  and  hold  fast  the 
tradition  of  men.  And  he  said  unto  them.  Full  well 
do  ye  reject  the  commandment  of  God,  that  ye  may 
keep  your  tradition.  For  Moses  said,  Honour  thy 
father  and  thy  mother;  and.  He  that  speaketh  evil  of 
father  or  mother,  let  him  die  the  death :  but  ye  say, 
H  a  man  shall  say  to  his  father  or  his  mother,  That 

89 


[X-2]  JESUS  IN  THE  RECORDS 

wherewith  thou  mightest  have  been  profited  by  me  is 
Corban,  that  is  to  say,  Given  to  God ;  ye  no  longer 
suffer  him  to  do  aught  for  his  father  or  his  mother ; 
making  void  the  word  of  God  by  your  tradition,  which 
ye  have  delivered :  and  many  such  like  things  ye  do. 
—Mark  7:1-13  (§  63  A-H). 

1.  What  outstanding  element  distinguishes  the  criticism  here 
made  upon  the  disciples  of  Jesus  from  most  of  the  previous 
criticisms  directed  against  the  conduct  of  the  disciples? 

2.  What  is  the  central  thought  in  the  answer  of  protest  made 
by  Jesus  in  vindication  of  the  action  of  the  disciples? 

3.  "The  tradition  of  the  elders,"  "the  tradition  of  the  elders," 
"the  precepts  of  men,"  "the  tradition  of  men,"  "your  tradi- 
tion," versus  what? 

Second  Day:  Concerning  Traditions  About  Defilement 

And  he  called  to  him  the  multitude  again,  and  said 
unto  them.  Hear  me  all  of  you,  and  understand: 
there  is  nothing  from  without  the  man,  that  going  into 
him  can  defile  him :  but  the  things  which  proceed  out 
of  the  man  are  those  that  defile  the  man.  And  when 
he  was  entered  into  the  house  from  the  multitude,  his 
disciples  asked  of  him  the  parable.  And  he  saith  un- 
to them,  Are  ye  so  without  understanding  also?  Per- 
ceive ye  not,  that  whatsoever  from  without  goeth  into 
the  man,  it  cannot  defile  him ;  because  it  goeth  not 
into  his  heart,  but  into  his  belly,  and  goeth  out  into 
the  draught?  This  he  said,  making  all  meats  clean. 
And  he  said,  That  which  proceedeth  out  of  the  man, 
that  defileth  the  man.  For  from  within,  out  of  the 
heart  of  men,  evil  thoughts  proceed,  fornications, 
thefts,  murders,  adulteries,  covetings.  wickednesses, 
deceit,  lasciviousness,  an  evil  eye,  railing,  pride,  fool- 
ishness :  all  these  evil  things  proceed  from  within,  and 
defile  the  man. — Mark  7:  14-23  (§63  I-L). 

I.  In  words  of  your  own,  state  in  the  form  of  a  principle  the 
distinction  here  made  by  Jesus. 

90 


DEMAND  BY  PHARISEES  [X-3] 

2.  What  does  Jesus  settle  upon  as  the  citadel  of  conduct? 

3.  How  does  Jesus  consider  that  a  person  becomes  defiled? 

4.  "This  he  said,  making  all  meats  clean" :  in  how  far  was 
that  the  intention  of  what  Jesus  taught  here?  in  how  far  an 
implication? 

Then  came  the  disciples,  and  said  unto  him,  Know- 
est  thou  that  the  Pharisees  were  offended,  when  they 
heard  this  saying?  But  he  answered  and  said.  Every 
plant  which  my  heavenly  Father  planted  not,  shall  be 
rooted  up.  Let  them  alone :  they  are  blind  guides. 
And  if  the  blind  guide  the  blind,  both  shall  fall  into  a 
pit. — Matt.  15:12-14  (§  63  J). 

5.  On  the  basis  of  the  Pharisaic  doctrine  of  religious  defile- 
ment, as  here  revealed,  why  say  of  them  that  they  are  "blind 
guides"? 

Third  Day:  IVithdran'al  Tozvard  Tyre  and  Sidon 

And  from  thence  he  arose,  and  went  away  into  the 
borders  of  Tyre  and  Sidon.  And  he  entered  into  a 
house,  and  would  have  no  man  know  it :  and  he  could 
not  be  hid.  But  straightway  a  woman,  whose  little 
daughter  had  an  unclean  spirit,  having  heard  of  him, 
came  and  fell  down  at  his  feet.  Now  the  woman  was 
a  Greek,  a  Syrophcenician  by  race.  And  she  besought 
him  that  he  would  cast  forth  the  devil  out  of  her 
daughter.  And  he  said  unto  her.  Let  the  children  first 
be  filled :  for  it  is  not  meet  to  take  the  children's 
bread  and  cast  it  to  the  dogs.  But  she  answered  and 
saith  unto  him.  Yea,  Lord :  even  the  dogs  under  the 
table  eat  of  the  children's  crumbs.  And  he  said  unto 
her.  For  this  saying  go  thy  way ;  the  devil  is  gone  out 
of  thy  daughter.  And  she  went  away  unto  her  house, 
and  found  the  child  laid  upon  the  bed,  and  the  devil 
gone  out. — Mark  7  :  24-30  (§  64).  /' 

I.  "Would  have  no  man  know  it":  why  this  desire  for 
privacy  on  the  part  of  Jesus? 

91 


[X-4]  JESUS  IN  THE  RECORDS 

2.  "Let  the  children  first  be  filled" :  what  did  Jesus  mean  by 
this  reply  to  the  request  from  the  Syrophoenician  woman  ? 

3.  How  do  you  account  for  Jesus'  use  on  this  occasion  of 
the  seemingly  harsh  expression,  "the  dogs"? 

4.  "For  this  saying  go  thy  way" :  what  virtue  did  Jesus  find 
in  the  woman's  reply  that  led  him  to  announce  that  her  request 
was  granted? 

Fourth  Day:  (a)  Return  Journey  Through  Decapolis 

And  again  he  went  out  from  the  borders  of  Tyre, 
and  came  through  Sidon  unto  the  sea  of  Galilee, 
through  the  midst  of  the  borders  of  Decapolis. — 
Mark  7:31   (§65). 

I.  What  was  the  geographical  relation  of  Tyre  and  Sidon 
to  the  sea  of  Galilee?    On  what  side  of  the  sea  was  Decapolis? 

(b)  The  Deaf  and  Dumb  Man 

And  they  bring  unto  him  one  that  was  deaf,  and 
had  an  impediment  in  his  speech ;  and  they  beseech 
him  to  lay  his  hand  upon  him.  And  he  took  him  aside 
from  the  multitude  privately,  and  put  his  fingers  into 
his  ears,  and  he  spat,  and  touched  his  tongue;  and 
looking  up  to  heaven,  he  sighed,  and  saith  unto  him, 
Ephphatha,  that  is.  Be  opened.  And  his  ears  were 
opened,  and  the  bond  of  his  tongue  was  loosed,  and  he 
spake  plain.  And  he  charged  them  that  they  should 
tell  no  man  :  but  the  more  he  charged  them,  so  much 
the  more  a  great  deal  they  published  it.  And  they 
were  beyond  measure  astonished,  saying,  He  hath 
done  all  things  well:  he  maketh  even  the  deaf  to  hear, 
and  the  dumb  to  speak. — Mark  7 :  Z~-27  (§  66). 

(c)  The  Blind  Man  of  Bethsaida 

And  they  come  unto  Bethsaida.  And  they  bring  to 
hiin  a  blind  man,  and  beseech  him  to  touch  him.  And 
he  took  told  of  the  blind  man  by  the  hand,  and 
brought  him  out  of  the  village;  and  when  he  had  spit 
on  his  eyes,  and  laid  his  hands  upon  him,  he  asked 
92 


DEMAND  BY  PHARISEES  [X-5I 

him,  Seest  thou  aught?  And  he  looked  up,  and  said, 
I  see  men ;  for  I  behold  them  as  trees,  walking.  Then 
again  he  laid  his  hands  upon  his  eyes ;  and  he  looked 
stedfastly,  and  was  restored,  and  saw  all  things 
clearly.  And  he  sent  him  away  to  his  home,  saying, 
Do  not  even  enter  into  the  village.— Mark  8:22-26 
(§  70). 

2.  Enumerate  the  elements  that  these  two  events  have  in 
common. 

3.  What  feature,  common  to  both  of  them,  has  been  absent 
from  the  records  of  all  preceding  mighty  works  credited  to 
Jesus? 

Fifth  Day  :  Healing  and  Feeding  the  Multitude 

In  those  days,  when  there  was  again  a  great  multi- 
tude, and  they  had  nothing  to  eat,  he  called  unto  him 
his  disciples,  and  saith  unto  them,  I  have  compassion 
on  the  multitude,  because  they  continue  with  me  now 
three  days,  and  have  nothing  to  eat:  and  if  I  send 
them  away  fasting  to  their  home,  they  will  faint  in  the 
way ;  and  some  of  them  are  come  from  far.  And 
his  disciples  answered  him.  Whence  shall  one  be  able 
to  fill  these  men  with  bread  here  in  a  desert  place? 
And  he  asked  them.  How  many  loaves  have  ye?  And 
they  said,  Seven.  And  he  commandeth  the  multitude 
to  sit  down  on  the  ground :  and  he  took  the  seven 
loaves,  and  having  given  thanks,  he  brake,  and  gave  to 
his  disciples,  to  set  before  them ;  and  they  set  them  be- 
fore the  multitude.  And  they  had  a  few  small  fishes : 
and  having  blessed  them,  he  commanded  to  set  these 
also  before  them.  And  they  did  eat,  and  were  filled: 
and  they  took  up,  of  broken  pieces  that  remained  over, 
seven  baskets.  And  they  were  about  four  thousand : 
and  he  sent  them  away.  And  straightway  he  entered 
into  the  boat  with  his  disciples,  and  came  into  the 
parts  of  Dalmanutha.— Mark  8:  i-io  (§  67). 

I.  Compare  the  account  shown  here  with  that  in  Mark 
6:32-46;   §  60   (Study  IX:   Seventh  Day),  and  set  down,  in 

93 


[X-6]  JESUS  IN  THE  RECORDS 

order,  those  elements  of  the  narrative  that  are  found  in  both 
of  the  records. 

2.  What  are  the  principal  diflferences  between  the  accounts? 

Sixth  Day  :  Pliarisccs  Demand  Signs  from  Jesus 

And  the  Pharisees  came  forth,  and  began  to  ques- 
tion with  him,  seeking  of  him  a  sign  from  heaven, 
tempting  him.  And  he  sighed  deeply  in  his  spirit, 
and  saith,  Why  doth  this  generation  seek  a  sign? 
verily  I  say  unto  you.  There  shall  no  sign  be  given 
unto  this  generation.  And  he  left  them,  and  again 
entering  into  the  boat  departed  to  the  other  side. — 
Mark  8:11-13  (§  68). 

1.  "A  sign  from  heaven" :  what  things  do  the  records  credit 
Jesus  with  having  been  doing  that  might  be  regarded  as  signs 
from  heaven? 

2.  "Seeking  of  him  a  sign  from  heaven":  what  kind  of  a 
sign  from  heaven  were  they  seeking? 

3.  Why  is  the  seeking  for  some  sign  from  heaven  regarded 
as  "tempting  him"? 

4.  What  estimate  of  Jesus  by  the  Pharisees  is  shown  by  their 
request  that  he  shew  them  some  sign  from  heaven  ? 

5.  Why  did  Jesus  say  that  no  sign  would  be  given  to  that 
generation? 

Seventh  Day:  The  Leaven  of  the  Pharisees 

And  they  forgot  to  take  bread ;  and  they  had  not  in 
the  boat  with  them  more  than  one  loaf.  And  he 
charged  them,  saying,  Take  heed,  beware  of  the  leaven 
of  the  Pharisees  and  the  leaven  of  Herod.  And  they 
reasoned  one  with  another,  saying.  We  have  no 
bread.  And  Jesus  perceiving  it  saith  unto  them, 
Why  reason  ye,  because  ye  have  no  bread?  do  ye  not 
yet  perceive,  neither  understand?  have  ye  your  heart 
hardened?  Having  eyes,  see  ye  not?  and  having 
ears,  hear  ye  not?  and  do  ye  not  remember?     When 

94 


DEMAND  BY  PHARISEES  [X-p] 

I  brake  the  five  loaves  among  the  five  thousand, 
how  many  baskets  full  of  broken  pieces  took  ye  up? 
They  say  unto  him,  Twelve.  And  when  the  seven 
among  the  four  thousand,  how  many  basketfuls  of 
broken  pieces  took  ye  up  ?  And  they  say  unto  him, 
Seven.  And  he  said  unto  them.  Do  ye  not  yet  under- 
stand?— Mark  8:  14-21   (§  69). 

1.  Why  did  Jesus  leave  the  Pharisees  and  cross  over  to  the 
other  side  of  the  sea  of  Galilee? 

2.  Recalling  the  recent  event  of  the  Pharisees'  "tempting 
him,"  determine  and  state  what  Jesus  meant  when  he  bade  his 
disciples,  "Take  heed,  beware  of  the  leaven  of  the  Pharisees." 

3.  What  was  "the  leaven  of  Herod"  against  which  Jesus 
warned  his  disciples? 

4.  What  superficial  interpretation  was  made  by  the  disciples 
of  the  saying  about  leaven? 

5.  In  getting  at  the  real  meaning  of  Jesus  in  the  saying, 
what  weight  should  be  given  to  the  elaborate  insistence  of 
Jesus  on  the  necessity  for  genuine  insight  in  order  to  under- 
stand it? 


Le.\dixg  Problems  of  the  Studv 

1.  The  distinction  drawn  by  Jesus  between  the  laws  of  God 
and  the  traditions  of  men. 

2.  What  Jesus  considered  to  be  the  sources  of  the  real  defile- 
ment of  a  man. 

3.  The  view  of  Jesus  as  to  the  racial  and  geographical  limits 
of  his  own  w-ork  among  men. 

4.  What  the  Pharisees  meant  by  a  sign  when  they  sought 
one  from  Jesus,  and  why  Jesus  was  confident  that  the  sign 
sought  would  not  be  vouchsafed  to  that  generation. 

5.  What  it  was  that  constituted  the  leaven  of  the  Pharisees 
against  which  Jesus  warned  his  disciples. 

95 


[X-f]  JESUS  IN  THE  RECORDS 

Some  Findings  in  the  Study 

The  ability  of  Jesus  to  disengage  the  secondary  from  the 
primary  in  religion,  and  rightly  to  place  religious  observances. 

The  criterion  revealed  by  Jesus  for  determining  the  validity 
of  any  established  religious  institution. 

The  willingness  of  Jesus  to  circumscribe  the  field  of  his 
activity  in  the  interest  of  ultimate  permanence  of  results. 

The  detachment  of  Jesus  from  the  most  engaging  and  wide- 
spread of  contemporary  expectations. 

The  independence  and  originality  of  the  outlook  of  Jesus 
upon  the  future. 


96 


STUDY  XI 

FORECASTS  OF  CONFLICT  WITH  THE 
JERUSALEM  AUTHORITIES 

Opinion  of  Disciples  About  Jesus 
Jesus  Foretells  Events  at  Jerusalem 
Some  Costs  of  Discipleship 
The  Transfiguration  of  Jesus 
The  Youth  with  the  Dumb  Spirit 
Jesus  Repeats  His  Forecast  of  Events 
The  Problem  of  Tribute  Payment 
Discourse  on  Standards  of  Greatness 


Purposes  of  the  Study 

To  learn  the  occasion  that  brought  from  Jesus  a  statement 
of  his  convictions  about  the  fate  that  awaited  him  in  Jeru- 
salem at  the  hands  of  the  reHgious  leaders  of  his  people. 

To  study  the  effects  of  the  forecast  of  his  death  upon 
those  who  had  become  the  disciples  of  Jesus,  and  to  deter- 
mine the  reasons  for  these  results. 

To  find  some  of  the  deeper  meanings  that  Jesus'  regarded 
as  implicit  for  others  in  the  tragedy  toward  which  events 
were  hastening  him. 

Method  for  the  Study 

One  will  hardly  gather  the  full  contribution  of  the  study  to 
an  intimate  understanding  of  Jesus  who  brings  to  it  some 
rigid  preconception  as  to  the  significance  of  his  death.  Rather 
it  is  desirable  that  the  announcement  of  the  event  now  fore- 
seen of  Jesus  should  come  with  the  shock  that  naturally  it 
gave  the  early  disciples.  Then  let  Jesus  account  for  the 
mystery  in  his  own  way,  as  he  does  most  clearly  here. 

To  understand  the  efifect  upon  the  disciples  of  this  an- 
nouncement, it  will  be  necessary  to  have  in  mind  constantly 
that  the  death  of  their  leader  was  not  considered  a  vital  ele- 
ment in  the  religious  thought  of  their  day. 


STUDY  XI 

FORECASTS  OF   CONFLICT  WITH   THE 
JERUSALEM  AUTHORITIES 

Context  of  the   Study 

First  Day:  Opinion  of  Disciples  about  Jesus 

And  Jesus  went  forth,  and  his  disciples,  into  the 
villages  of  Csesarea  Philippi :  and  in  the  way  he  asked 
his^  disciples,  saying  unto  them.  Who  do  men  say  that 
I  am?  And  they  told  him,  saying,  John  the  Baptist: 
and  others,  Elijah;  but  others.  One  of  the  prophets. 
And  he  asked  them.  But  who  say  ye  that  I  am?  Peter 
answereth  and  saith  unlo  him.  Thou  art  the  Christ. 
And  he  charged  them  that  they  should  tell  no  man  of 
him. — Mark  8:  27-30  (§  71). 

1.  Wtiy  was  Jesus  interested  in  raising  the  question  as  to 
who  men  thought  he  was  ? 

2.  What  did  men  mean  when  they  interpreted  him  as  John 
the  Baptist?    as  Elijah?    as  one  of  the  prophets? 

3.  What  grounds  had  Peter  for  the  conviction  that  Jesus 
was  the  Christ? 

4.  Why  did  Jesus  charge  his  disciples  not  to  make  known 
their  conclusions  about  him? 

Second  Day  :  Jesus  Foretells  Events  at  Jerusalem 

And  he  began  to  teach  them,  that  the  Son  of  man 
must  suffer  many  things,  and  be  rejected  by  the  elders, 
and  the  chief  priests,  and  the  scribes,  and  be  killed, 
and  after  three  days  rise  again.     And  he  spake  the 

99 


[XI-3]  JESUS  IX  THE  RECORDS 

saying  openly.  And  Peter  took  him,  and  began  to 
rebuke  him.  But  he  turning  about,  and  seeing  his 
disciples,  rebuked  Peter,  and  saith,  Get  thee  behind 
me,  Satan;  for  thou  mindest  not  the  things  of  God, 
but  the  things  of  men. — Mark  8:31-33   (§  72). 

1.  In  what  degree  did  that  which  Jesus  now  began  to  teach 
his  disciples  correspond  to  what  they  expected  when  they 
expressed  the  conviction  that  he  was  the  Christ? 

2.  Whence  did  Jesus  derive  the  expectation  that  these  things 
would  happen  to  him  at  Jerusalem? 

3.  "And  he  spake  the  saying  openly":  why  not? 

4.  What  was  the  basis  for  the  rebuke  administered  by  Peter 
to  Jesus? 

5.  What  were  "the  things  of  God"?  and  what  were  "the 
things  of  men"? 


Third  D.\y  :  Some  Costs  of  Disciplcship 

And  he  called  unto  him  the  multitude  with  his  dis- 
ciples, and  said  unto  them.  If  any  man  would  come 
after  me,  let  him  deny  himself,  and  take  up  his  cross, 
and  follow  me.  For  whosoever  would  save  his  life 
shall  lose  it;  and  whosoever  shall  lose  his  life  for  my 
sake  and  the  gospel's  shall  save  it.  For  what  doth  it 
profit  a  man,  to  gain  the  whole  world,  and  forfeit  his 
life?  For  what  should  a  man  give  in  exchange  for  his 
life?  For  whosoever  shall  be  ashamed  of  me  and  of 
my  words  in  this  adulterous  and  sinful  generation,  the 
Son  of  man  also  shall  be  ashamed  of  him,  when  he 
Cometh  in  the  glory  of  his  F"ather  with  the  holy  angels. 
And  he  said  unto  them.  Verily  I  say  unto  you.  There 
be  some  here  of  them  that  stand  by,  which  shall  in  no 
wise  taste  of  death,  till  they  see  the  kingdom  of  God 
come  with  power. — Mark  8:  34-9:  i  (§73). 

I.  "Let  him  deny  himself":   what  exactly  does  that  mean 
today  for  any  person? 

ICX) 


FORECASTS  OF  CONFLICT  [XI-4] 

2.  "Take  up  his  cross":  state  that  requirement  in  easily  intel- 
ligible and  practicable  terms  for  the  modern  man  of  sincere 
])urpose. 

3.  In  what  sense  is  "life"  or  "soul"  used  by  Jesus  in  these 
sayings  ? 

4.  State  definitely  the  process  by  which  a  man  can  "lose  his 
life"  after  the  manner  that  is  required  of  him  if  he  would 
save  it. 

5.  Elaborate  the  paradox  of  Jesus  about  saving  and  losing 
life  so  that  its  meaning  may  become  both  clearer  and  more 
convincing  to  the  average  reader. 

Fourth   Day  :   Tlic   Transfiguration   of  Jesus 

And  after  six  days  Jesus  taketh  with  him  Peter,  and 
James,  and  John,  and  bringeth  them  up  into  a  high 
mountain  apart  by  themselves :  and  he  was  trans- 
figured before  them :  and  his  garments  became  glis- 
tering, exceeding  white ;  so  as  no  fuller  on  earth  can 
whiten  them.  And  there  appeared  unto  them  Elijah 
with  Moses :  and  they  were  talking  with  Jesus.  And 
Peter  answereth  and  saith  to  Jesus,  Rabbi,  it  is  good 
for  us  to  be  here :  and  let  us  make  three  tabernacles ; 
one  for  thee,  and  one  for  Moses,  and  one  for  Elijah. 
For  he  wist  not  what  to  answer ;  for  they  became  sore 
afraid.  And  there  came  a  cloud  overshadowing  them: 
and  there  came  a  voice  out  of  the  cloud,  This  is  my 
beloved  Son :  hear  ye  him.  And  suddenly  looking 
round  about,  they  saw  no  one  any  more,  save  Jesus 
only  with  themselves. 

And  as  they  were  coming  down  from  the  mountain, 
he  charged  them  that  they  should  tell  no  man  what 
things  they  had  seen,  save  when  the  Son  of  man 
should  have  risen  again  from  the  dead.  And  they 
kept  the  saying,  questioning  among  themselves  what 
the  rising  again  from  the  dead  should  mean.  And 
they  asked  him,  saying.  The  scribes  say  that  Elijah 
must  first  come.  And  he  said  unto  them,  Elijah  indeed 
Cometh  first,  and  restoreth  all  things :  and  how  is  it 

lOI 


[XI-5]  JESUS  IX  THE  RECORDS 

written  of  the  Son  of  man.  that  he  should  suffer  many 
things  and  be  set  at  nought?  But  I  say  unto  you.  that 
Elijah  is  come,  and  they  have  also  done  unto  him 
whatsoever  they  listed,  even  as  it  is  written  of  him. — 
Mark  9-^-^3  (§  74)- 

1.  What  conception  of  Jesus  would  the  voice  convey  to  the 
minds  of  the  disciples  of  Jesus? 

2.  For  what  reason  should  Jesus  charge  the  disciples  to  tell 
no  man  what  things  they  had  seen? 

3-  "And  they  kept  the  saying" :  what  saying  did  they  keep  ? 
4.  Why  did  the  disciples  bring  up  at  that  time  the  expecta- 
tion "that  Elijah  must  first  come"? 

Fifth  Day:  The  Youth  zcith  the  Dumb  Spirit 

And  when  they  came  to  the  disciples,  they  saw  a 
great  multitude  about  them,  and  scribes  questioning 
with  them.  And  straightway  all  the  multitude,  when 
they  saw  him,  were  greatly  amazed,  and  running  to 
him  saluted  him.  And  he  asked  them.  What  question 
ye  with  them?  And  one  of  the  multitude  answered 
him,  Master,  I  brought  unto  thee  my  son,  which  hath 
a  dumb  spirit;  and  wheresoever  it  taketh  him,  it 
dasheth  him  down :  and  he  foameth,  and  grindeth  his 
teeth,  and  pineth  away :  and  I  spake  to  thy  disciples 
that  they  should  cast  it  out ;  and  they  were  not  able. 
And  he  answereth  them  and  saith,  O  faithless  genera- 
tion, how  long  shall  I  be  with  you?  how  long  shall  I 
bear  with  you?  bring  him  unto  me.  And  they  brought 
him  unto  him :  and  when  he  saw  him.  straightway  the 
spirit  tare  him  grievously ;  and  he  fell  on  the  ground, 
and  wallowed  foaming.  And  he  asked  his  father. 
How  long  time  is  it  since  this  hath  come  unto  him? 
And  he  said.  From  a  child.  And  oft-times  it  hath  cast 
him  both  into  the  fire  and  into  the  waters,  to  destroy 
him:  but  if  thou  canst  do  anything,  have  compassion 
on  us,  and  help  us.  And  Jesus  said  unto  him.  If 
thou  canst !  All  things  are  possible  to  him  that  be- 
lieveth.  Straightway  the  father  of  the  child  cried  out, 
102 


FORECASTS  OF  COXFLICT  [XI-6] 

and  said,  I  believe ;  help  thou  mine  unbelief.  And 
when  Jesus  saw  that  a  multitude  came  running  to- 
gether, he  rebuked  the  unclean  spirit,  saying  unto 
him.  Thou  dumb  and  deaf  spirit.  I  command  thee, 
come  out  of  him,  and  enter  no  more  into  him.  And 
having  cried  out.  and  torn  him  much,  he  came  out : 
and  the  child  became  as  one  dead ;  insomuch  that  the 
more  part  said.  He  is  dead.  But  Jesus  took  him  by 
the  hand,  and  raised  him  up ;  and  he  arose.  And 
when  he  was  come  into  the  house,  his  disciples  asked 
him  privately,  saying.  We  could  not  cast  it  out.  And 
he  said  unto  them.  This  kind  can  come  out  by  nothing, 
save  by  prayer. — Mark  9:  14-29  (§  75). 

1.  "O  faithless  generation":  in  what  sense  did  Jesus  use  the 
word  "faithless"  here? 

2.  "And  Jesus  said  unto  him.  If  thou  canst!  All  things  are 
possible  to  him  that  believeth" :  paraphrase  this  saying  of 
Jesus  in  a  form  that  justifies  the  strength  of  the  utterance. 

3.  "This  kind  can  come  out  by  nothing,  save  by  prayer": 
how  relate  this  statement  to  the  assertion  that  all  things  are 
possible  to  belief? 

Si.XTH  Day  :  (a)  Jesus  Repeats  His  Forecast  of  Events 

And  they  went  forth  from  thence,  and  passed 
through  Galilee ;  and  he  would  not  that  any  man 
should  know  it.  For  he  taught  his  disciples,  and  said 
unto  them,  The  Son  of  man  is  delivered  up  into  the 
hands  of  men.  and  they  shall  kill  him ;  and  when  he  is 
killed,  after  three  days  he  shall  rise  again.  But  they 
understood  not  the  saying,  and  were  afraid  to  ask 
him. — Mark  9:30-32  (.§  76). 

1.  "He  would  not  that  any  man  should  know  it":  why  not? 

2.  "But  they  understood  not  the  saying" :  why  was  it  that 
the  disciples  of  Jesus  could  not  understand  that  which  was 
stated  in  such  perfectly  plain  terms? 

103 


[XI-7]  JESUS  IN  THE  RECORDS 

3.  What  was  the  reason  that  the  disciples  "were  afraid  to 
ask  him"  what  he  meant? 

(b)   The  Problem  of  Tribute  Payment 

And  when  they  were  come  to  Capernaum,  they  that 
received  the  half-shekel  came  to  Peter,  and  said, 
Doth  not  your  master  pay  the  half-shekel?  He  saith, 
Yea.  And  when  he  came  into  the  house,  Jesus  spake 
first  to  him,  sajdng,  What  thinkest  thou,  Simon  ?  the 
kings  of  the  earth,  from  whom  do  they  receive  toll  or 
tribute?  from  their  sons,  or  from  strangers?  And 
when  he  said.  From  strangers,  Jesus  said  unto  him. 
Therefore  the  sons  are  free.  But,  lest  we  cause 
them  to  stumble,  go  thou  to  the  sea,  and  cast  a  hook, 
and  take  up  the  fish  that  first  cometh  up  ;  and  when 
thou  hast  opened  his  mouth,  thou  shalt  find  a  shekel : 
that  take,  and  give  unto  them  for  me  and  thee. — Matt. 
17:  24-27  (§  77). 

4.  Elaborate  the  thought  of  Jesus  in  the  statement,  "There- 
fore the  sons  are  free."  so  that  the  basis  for  the  attitude  of 
Jesus  toward  the  payment  of  the  temple  tribute  may  be  clearly 
seen. 


Seventh  Day  :  Discourse  on  Standards  of  Greatness 

And  they  came  to  Capernaum :  and  when  he  was 
in  the  house  he  asked  them.  What  were  ye  reasoning 
in  the  way  ?  But  they  held  their  peace :  for  they  had 
disputed  one  with  another  in  the  way.  who  was  the 
greatest.  And  he  sat  down,  and  called  the  twelve ; 
and  he  saith  unto  them,  If  any  man  would  be  first,  he 
shall  be  last  of  all,  and  minister  of  all. — Mark  9:  33-35 
(§  78  A  B). 

I.  What  had  happened  recently  that  should  lead  the  disciples 
into  a  discussion  at  this  time  of  relative  rank  within  their 
circle? 

104 


FORECASTS  OF  CONFLICT  [XI-p] 

2.  What  is  the  method  announced  by  Jesus  for  attainment 
to  true  greatness? 

3.  What  is  the  diflference  between  this  method  of  greatness 
and  that  method  by  which  Jesus  achieved  his  own  greatness? 

Salt  is  good :  but  if  the  salt  have  lost  its  saltness, 
wherewith  will  ye  season  it?  Have  salt  in  your- 
selves, and  be  at  peace  one  with  another. — Mark  9 :  50 
(§  78  O). 

4.  On  what  occasion  was  it  that  Jesus  had  addressed  his 
disciples  as  "the  salt  of  the  earth"'? 

5.  What  was   the  theme  of   the   disputation   that  had   dis- 
turbed the  peace  among  the  disciples  at  this  time? 


Leading  Problems  of  the  Study 

1.  The  purpose  of  Jesus  in  asking  his  disciples  who  men 
thought  he  was  and  who  they  themselves  thought  he  was. 

2.  Why  Jesus  enjoined  the  disciples  not  to  speak  of  him  as 
the  Christ. 

3.  The  reasons  of  Jesus  for  bringing  out  at  this  time  what 
he  foresaw  as  awaiting  him  at  Jerusalem. 

4.  Why  the   announcement  of   Jesus  about  his   death   pro- 
duced the  effects  it  did  on  the  disciples. 

5.  What  Jesus  meant  by  the  paradox  of  losing  the  life  in 
order  to  find  the  life. 

6.  The  method  given  by  Jesus  for  achieving  a  place  among 
the  great  men  of  the  earth. 


Some  Findings  in  the  Study 

The   attitude  of   Jesus   toward    that   interpretation   of    him 
which  placed  him  in  line  with  current  expectations. 

105 


[Xl-f]  JESUS  IN  THE  RECORDS 

Why  Jesus  regarded  his  death  at  Jerusalem  as  belonging  in 
the  category  of  the  things  of  God. 

The  secret  of  Jesus  for  the  attainment  by  others  to  his  own 
fulness  of  life. 

The  criterion  used  by  Jesus  for  the  determination  of  the 
proper  attitude  toward  the  payment  of  religious  tribute. 

The  conviction  of  Jesus  as  to  what  constitutes  the  most 
legitimate  ambition  of  man. 


zo6 


STUDY  XII 

DEPARTURE  FRO^I   GALILEE  FOR 
JERUSALE.M 

General  Statement  of  Journey 
Attitude  of  Samaritans  Toward  Jesus 
Some  Tests  of  Discipleship 
The  Mission  of  the  Disciples 
The  Way  of  Eternal  Life 
]\La.ny  Things  versus  One  Thing 
Elements  of  Prevailing  Prayer 
Basis  of  Real  Relationship  to  Jesus 


Purposes  of  the  Study 

To  determine  the  object  of  Jesus  in  directing  his  move- 
ments and  those  of  his  disciples  at  this  time  toward  Jerusalem. 

To  observe  what  forms  of  activity  and  what  subjects  of 
teaching  are  credited  to  Jesus  and  to  his  disciples  at  this 
period  in  his  career. 

To  ascertain  the  intention  of  Jesus  in  the  things  done  by 
him,  and  the  thought  in  his  teaching,  following  upon  his  de- 
parture from  Galilee  for  Jerusalem. 

^Method  for  the  Study 

In  the  absence  of  stated  geographical  and  chronological 
sequences  in  this  study  at  most  points,  the  values  in  it  will  be 
had  mainly  through  fastening  the  attention  upon  the  content 
of  each  narrative  in  itself,  rather  than  in  the  endeavor  to  find 
its  contribution  to  the  orderly  development  of  the  history. 

But,  on  the  other  hand,  the  full  significance  of  the  event 
or  teaching  recorded  will  sometimes  become  apparent  only 
when  the  student  seeks  for  its  relation  to  some  definite  phase 
of  the  history  of  Jesus  already  known,  or  even  possibly  yet 
to  be  developed. 


STUDY  XII 

DEPARTURE  FROM  GALILEE  FOR 
JERUSALEM 

Context  of  the   Study 

First  Day:  (a)  General  Statement  of  Journey 

And  it  came  to  pass,  when  the  days  were  well-nigh 
come  that  he  should  be  received  up,  he  stedfastly  set 
his  face  to  go  to  Jerusalem. — Luke  9:  51  (§  79). 

I.    What    indications    are  there    in    preceding   parts   of    the 

record  that  Jesus  had  been  looking  forward  to  and  planning 

for  a  visit  to  Jerusalem?  Why  the  use  of   the  expression 
"stedfastly  set  his  face"? 

(b)  Attitude  of  Samaritans  Toicard  Jesus 

And  he  sent  messengers  before  his  face:  and  they 
went,  and  entered  into  a  village  of  the  Samaritans,  to 
make  ready  for  him.  And  they  did  not  receive  him, 
because  his  face  was  as  though  he  were  going  to  Jeru- 
salem. And  when  his  disciples  James  and  John  saw 
this,  they  said,  Lord,  wilt  thou  that  we  bid  fire  to  come 
down,  from  heaven,  and  consume  them?  But  he 
turned,  and  rebuked  them.  And  they  went  to  another 
village. — Luke  9:52-56  (§  80). 

John  said  unto  him.  Master,  we  saw  one  casting 
out  devils  in  thy  name :  and  we  forbade  him.  because 
he  followed  not  us.  But  Jesus  said,  Forbid  him  not: 
for  there  is  no  man  which  shall  do  a  mighty  work  in 
my  name,  and  be  able  quickly  to  speak  evil  of  me.  For 
he  that  is  not  against  us  is  for  us. — Mark  9:38-40 
(§  -8  I). 

109 


[XI 1-2]  JESUS  IX  THE  RECORDS 

2.  State  the  difference  between  the  attitude  of  Jesus  and 
that  of  his  early  disciples  toward  those  who  would  not  asso- 
ciate with  them  or  receive  them. 

(c)  Some  Tests  of  Discipleshil^ 

And  as  they  went  in  the  way.  a  certain  man  said 
unto  him,  I  will  follow  thee  whithersoever  thou  goest. 
And  Jesus  said  unto  him,  The  foxes  have  holes,  and 
the  birds  of  the  heaven  have  nests;  but  the  Son 
of  man  hath  not  where  to  lay  his  head.  And  he  said 
unto  another,  Follow  me.  But  he  said,  Lord,  suft'er 
me  first  to  go  and  bury  my  father.  But  he  said  unto 
him.  Leave  the  dead  to  bury  their  own  dead ;  but  go 
thou  and  publish  abroad  the  kingdom  of  God.  And 
another  also  said,  I  will  follow  thee.  Lord ;  but  first 
suffer  me  to  bid  farewell  to  them  that  are  at  my  house. 
But  Jesus  said  unto  him,  Xo  man.  having  put  his  hand 
to  the  plough,  and  looking  back,  is  fit  for  the  kingdom 
of  God. — Luke  9:57-62   (§  81). 

3.  Formulate  in  your  own  words  the  essential  element  in 
each  of  these  three  tests  lor  discipleship. 

Second  D.\y  :  The  Mission  of  the  Disciples 

Xow  after  these  things  the  Lord  appointed  seventy 
others,  and  sent  them  two  and  two  before  his  face  into 
every  city  and  place,  whither  he  himself  was  about 
'  to  come.  And  he  said  unto  them.  The  harvest  is 
plenteous,  but  the  labourers  are  few :  pray  ye  there- 
fore the  Lord  of  the  harvest,  that  he  send  forth  la- 
bourers into  his  harvest.  Go  your  ways :  behold.  I 
send  you  fo^th  as  lambs  in  the  midst  of  wolves.  Carry 
no  purse,  no  wallet,  no  shoes :  and  salute  no  man  on 
the  way.  And  into  whatsoever  house  ye  shall  enter, 
first  say,  Peace  be  to  this  house.  And  if  a  son  of 
peace  be  there,  your  peace  shall  rest  upon  him :  but 
if  not,  it  shall  turn  to  you  again.  And  in  that  same 
house  remain,  eating  and  drinking  such  things  as  they 
give:  for  the  labourer  is  worthy  of  his  hire.  Go  not 
no 


DEPARTURE  FOR  JERUSALEM  [XII-3] 

from  house  to  house.  And  into  whatsoever  city  ye 
enter,  and  they  receive  you.  eat  such  things  as  are  set 
before  you :  and  heal  the  sick  that  are  therein,  and  say 
unto  them.  The  kingdom  of  God  is  come  nigh  unto 
you.  But  into  whatsoever  city  ye  shall  enter,  and  they 
receive  you  not,  go  out  into  the  streets  thereof  and 
say,  Even  the  dust  from  your  city,  that  cleaveth  to  our 
feet,  we  do  wipe  off  against  you :  howbeit  know  this, 
that  the  kingdom  of  God  is  come  nigh.  I  say  unto 
you,  It  shall  be  more  tolerable  in  that  day  for  Sodom, 
than  for  that  city.  Woe  unto  thee.  Chorazin !  woe 
unto  thee,  Bethsaida !  for  if  the  mighty  works  had 
been  done  in  Tyre  and  Sidon,  which  were  done  in  you, 
they  would  have  repented  long  ago.  sitting  in  sack- 
cloth and  ashes.  Howbeit  it  shall  be  more  tolerable 
for  Tyre  and  Sidon  in  the  judgement,  than  for  you. 
And  thou,  Capernaum,  shalt  thou  be  exalted  unto 
heaven?  thou  shalt  be  brought  down  unto  Hades.  He 
that  heareth  you  heareth  me;  and  he  that  rejecteth 
you  rejecteth  me;  and  he  that  rejecteth  me  rejecteth 
him  that  sent  me. — Luke  10:  1-16  (§82  A-Q). 

1.  What  was  the  nature  of  the  work  tliat  the  disciples  were 
expected  to  do  on  their  tour  made  in  advance  of  Jesus? 

2.  What  was  the  object  of  Jesus   in   sending  out  his   dis- 
ciples on  the  mission  described  here? 

3.  What  was  (a)  the  meaning  and  what  (b)  the  significance 
of  the  message  that  the  disciples  were  to  deliver? 

Third  D.w:  The  Mission  of  the  Discif^li-s 

And  the  seventy  returned  with  joy,  saying.  Lord, 
even  the  devils  are  subject  unto  us  in  thy  name.  And 
he  said  unto  them,  I  beheld  Satan  fallen  as  lightning 
from  heaven.  Behold.  I  have  given  you  authority  to 
tread  upon  serpents  and  scorpions,  and  over  all  the 
power  of  the  en  -ny :  and  nothing  shall  in  any  wise 
hurt  you.  Howbeit  in  this  rejoice  not,  that  the 
spirits  are  subject  unto  you;  but  rejoice  that  your 
names  are  written  in   heaven. 


[XII-4]  JESUS  IN  THE  RECORDS 

In  that  same  hour  he  rejoiced  in  the  Holy  Spirit, 
and  said,  I  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  that  thou  didst  hide  these  things  from  the  wise 
and  understanding,  and  didst  reveal  them  unto  babes : 
yea.  Father ;  for  so  it  was  well-pleasing  in  thy  sight. 
All  things  have  been  delivered  unto  me  of  my  Father: 
and  no  one  knoweth  who  the  Son  is,  save  the  Father ; 
and  who  the  Father  is,  save  the  Son,  and  he  to 
whomsoever  the  Son  willeth  to  reveal  him.  And 
turning  to  the  disciples,  he  said  privately,  Blessed  are 
the  eyes  which  see  the  things  that  ye  see :  for  I  say 
unto  you,  that  many  prophets  and  kings  desired  to  see 
the  things  which  ye  see,  and  saw  them  not ;  and 
to  hear  the  things  which  ye  hear,  and  heard  them 
not.— Luke  lo:  17-24  (§  82  R-U). 

1.  State  clearly  what  "these  things"  were  that  called  forth 
from  Jesus  his  outburst  of  thanksgiving  to  God  on  this  occa- 
sion. 

2.  "All  things  have  been  delivered  unto  me  of  my  Father" : 
name  some  of  the  more  important  of  these  "all  things." 

3.  "The  things  that  ye  see":  to  what  things  is  the  reference 
here? 


Fourth  D.\y  :   The  Way  of  Eternal  Life 

And  behold,  a  certain  lawyer  stood  up  and  tempted 
him,  saying.  Master,  what  shall  I  do  to  inherit  eter- 
nal life?  And  he  said  unto  him.  What  is  written  in 
the  law?  how  readest  thou?  And  he  answering  said. 
Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  strength,  and 
with  all  thy  mind;  and  thy  neighbour  as  thyself. 
And  he  said  unto  him.  Thou  hast  answered  right : 
this  do,  and  thou  shalt  live.  But  he,  desiring  to 
justify  himself,  said  unto  Jesus,  And  who  is  my 
neighbour?  Jesus  made  answer  and  said.  A  certain 
man  was  going  down  from  Jerusalem  to  Jericho ;  and 
he  fell  among  robbers,  which  both  stripped  him  and 

112 


DEPARTURE  FOR  JERUSALEM  [XII-5] 

beat  him,  and  departed,  leaving  him  half  dead.  And 
by  chance  a  certain  priest  was  going  down  that  way : 
and  when  he  saw  him,  he  passed  by  on  the  other  side. 
And  in  like  manner  a  Levite  also,  when  he  came  to  the 
place,  and  saw  him,  passed  by  on  the  other  side. 
But  a  certain  Samaritan,  as  he  journeyed,  came  where 
he  was  :  and  when  he  saw  him,  he  was  moved  with 
compassion,  and  came  to  him,  and  bound  up  his 
wounds,  pouring  on  them  oil  and  wine;  and  he  set 
him  on  his  own  beast,  and  brought  him  to  an  inn.  and 
took  care  of  him.  And  on  the  morrow  he  took  out 
two  pence,  and  gave  them  to  the  host,  and  said,  Take 
care  of  him;  and  whatsoever  thou  spendest  more,  I, 
when  I  come  back  again,  will  repay  thee.  Which' of 
these  three,  thinkest  thou,  proved  neighbour  unto  him 
that  fell  among  the  robbers?  And  he  said.  He  that 
shewed  mercy  on  him.  And  Jesus  said  unto  him.  Go, 
and  do  thou  likewise.— Luke  10:25-37   (§  83). 

1.  State  the  way  of  eternal  life,  as  defined  on  this  occasion, 
m  terms  that  accord  with  the  thought  of  Jesus. 

2.  Cast  the  commandment  about  love  of  God  in  another 
form,  different  throughout  in  wording  but  having  in  full  the 
thought  expressed  here. 

3-  Who  is  one's  neighbor,  according  to  the  exposition  of 
Jesus? 

4-  Cast  the  commandment  about  love  of  neighbor  in  another 
form,  different  throughout  in  wording,  but  having  in  full  the 
thought  expressed  here. 

Fifth  Day:  (a)   The  Way  of  Eternal  Life 

1.  "This  do,  and  thou  shalt  live.  ...  Go,  and  do  thou  like- 
wise": what  are  the  relative  places  of  belief  (the  intellect) 
and  of  action  (the  will)  in  the  way  of  eternal  life  as  defined 
by  Jesus? 

2.  In  how  far  is  a  man  of  honest  doubts  excluded  from 
eternal  life  by  the  terms  of  Jesus? 

113 


[XII-6]  JESUS  IN  THE  RECORDS 

(b)    Many    Things   versus    One    Thing 

Now  as  they  went  on  their  way,  he  entered  into 
a  certain  village :  and  a  certain  woman  named  Martha 
received  him  into  her  house.  And  she  had  a  sister 
called  Mary,  which  also  sat  at  the  Lord's  feet,  and 
heard  his  word.  But  Martha  was  cumbered  about 
much  serving ;  and  she  came  up  to  him,  and  said.  Lord, 
dost  thou  not  care  that  my  sister  did  leave  me  to 
serve  alone?  bid  her  therefore  that  she  help  me. 
But  the  Lord  answered  and  said  unto  her,  Martha, 
Martha,  thou  art  anxious  and  troubled  about  many 
things:  but  one  thing  is  needful:  for  Mary  hath 
chosen  the  good  part,  which  shall  not  be  taken  away 
from  her.— Luke  10:38-42  (§  84). 

3.  "But  one  thing  is  needful":  what  is  the  one  thing  that 
is  needful? 

4.  What  impression  on  the  student  have  the  life  and  teach- 
ing of  Jesus  so  far  created  as  to  the  simplicity  or  complexity 
of  the  life  acceptable  to  God? 

Sixth  Day:  Elements  of  Prevailing  Prayer 

And  it  came  to  pass,  as  he  was  praying  in  a  certain 
place,  that  when  he  ceased,  one  of  his  disciples  said 
unto  him.  Lord,  teach  us  to  pray,  even  as  John  also 
taught  his  disciples.  And  he  said  unto  them.  When 
ye  pray,  say.  Father,  Hallowed  be  thy  name.  Thy 
kingdom  come.  Give  us  day  by  day  our  daily 
bread.  And  forgive  us  our  sins ;  for  we  ourselves 
also  forgive  every  one  that  is  indebted  to  us.  And 
bring  us  not  into  temptation. — Luke  11:1-4  (§  85 
A  B). 

1.  What  were  the  circumstances  that  led  Jesus  to  give  a 
form  of  prayer  to  his  disciples? 

2.  "When  ye  pray,  say,  Father":  what  is  the  difference  be- 
tween the  way  Jesus  would  have  men  think  about  and  address 
God  and  the  way  he  thought  about  and  addressed  God  him- 
self? 

"4 


DEPARTURE  FOR  JERUSALEM  [XII-7] 

3.  What  did  Jesus  mean  by  "my  Father"  when,  as  a  youth, 
he  said,  "Wist  ye  not  that  I  must  be  in  my  Father's  house"? 

4.  What  was  it  that  Jesus  had  in  mind  as  the  thing  to  be 
desired  when  he  told  the  disciples  to  pray,  "Thy  kingdom 
come"? 

5.  On  what  basis  is  forgiveness  of  sins  sought  and  expected 
in  the  prayer? 

Seven'th  Day:   (a)  Elements  of  Prevailing  Prayer 

And  he  said  unto  them,  Which  of  you  shall  have  a 
friend,  and  shall  go  unto  him  at  midnight,  and  say  to 
him,  Friend,  lend  me  three  loaves;  for  a  friend  of 
mine  is  come  to  me  from  a  journey,  and  I  have 
nothing  to  set  before  him;  and  he  from  within  shall 
answer  and  say.  Trouble  me  not :  the  door  is  now  shut, 
and  my  children  are  with  me  in  bed ;  I  cannot  rise  and 
give  thee?  I  say  unto  you,  Though  he  will  not  rise 
and  give  him,  because  he  is  his  friend,  yet  because  of 
his  importunity  he  will  arise  and  give  him  as  many  as 
he  needeth.— Luke  11:5-8  (§  85  C). 

1.  What  is  the  truth  about  prayer  that  Jesus  intends  to  teach 
by  this  parable? 

And  I  say  unto  you,  Ask,  and  it  shall  be  given  you ; 
seek,  and  ye  shall  find ;  knock,  and  it  shall  be  opened 
unto  you.  For  every  one  that  asketh  receiveth ;  and 
he  that  seeketh  findeth ;  and  to  him  that  knocketh  it 
shall  be  opened.  And  of  which  of  you  that  is  a  father 
shall  his  son  ask  a  loaf,  and  he  give  him  a  stone?  or  a 
fish,  and  he  for  a  fish  give  him  a  serpent?  Or  if  he 
shall  ask  an  egg,  will  he  give  him  a  scorpion?  If  ye 
then,  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  shall  your  heavenly 
Father  give  the  Holv  Spirit  to  them  that  ask  him? — 
Luke  11:9-13  (§  85  b). 

2.  What  two  seemingly  opposed  but  really  complementary 

115 


[XII-p]  JESUS  IN  THE  RECORDS 

elements  of  prevailing  prayer  does  Jesus  set   forth  by  these 
sayings  ? 

(b)   Basis  of  Real  Relationship  to  Jesus 

And  it  came  to  pass,  as  he  said  these  things,  a  cer- 
tain woman  out  of  the  multitude  lifted  up  her  voice, 
and  said  unto  him,  Blessed  is  the  womb  that  bare  thee, 
and  the  breasts  which  thou  didst  suck.  But  he  said, 
Yea  rather,  blessed  are  they  that  hear  the  word  of 
God,  and  keep  it. — Luke  11:27,  28  (§  87). 

3.  "The  word  of  God":   what  is  meant  here  by  the  word 
of  God? 

4.  "And  keep  it":  in  what  sense  keep  it? 


Leading  Problems  of  the  Study 

1.  The  content  of  the  standards   set  by  Jesus   as  tests  of 
eligibility  for  discipleship  to  him. 

2.  The  substance  of   (a)   the  method  and   (b)   the  message 
used  by  the  early  propagandists  for  the  religion  of  Jesus. 

3.  What  Jesus  regarded  as  the  way  to  be  followed  for  the 
attainment  by  man  of  eternal  life. 

4.  The  ideas  of  Jesus  as  to  the  legitimate  elements  in  a  peti- 
tion wholly  acceptable  to  God. 

5.  Wherein  supreme  blessedness  consists  for  the  individual, 
according  to  Jesus. 


Some  Findings  in  the  Study 

The  uncompromising  and  unhesitating  manner  of  Jesus 
toward  plans  and  movements  that  made  surer  the  coming  of 
the  tragedy  at  Jerusalem. 

The  call  to  the  heroic  in  the  appeal  made  by  Jesus  to  men 
who  would  associate  themselves  with  him. 

.116 


DEPARTURE  FOR  JERUSALEM  [XII- f] 

The  profound  sense  in  Jesus  of  the  community  of  interest 
between  himself  and  him  whom  he  thought  of  as  Father. 

The  breadth  of  the  conception  of  Jesus  as  to  the  interde- 
pendence of  human  relationships. 

The  unity  and  simplicity  of  religious  obligation  as  conceived 
by  Jesus. 

The  spontaneousness  and  naturalness  of  prayer  as  it  comes 
to  expression  through  the  medium  of  the  mind  of  Jesus. 

The  failure  of  the  external  and  the  contingent  to  obscure 
the  vision  of  Jesus  for  the  vital  and  abiding  relationships. 


117 


STUDY  XIII 

COXDEMXATIOX  FOR  OPPOXEXTS  AXD 
COXCERX  FOR  DISCIPLES 

Pharisees  Demand  Signs  from  Jesus 

The  Use  and  Test  of  Truth 

Injunctions  for  the  Future  of  the  Disciples 

Injunctions  for  the  Future  of  the  Disciples 

Teachings  Against  Concern  About  Wealth 

Teachings    Against    Anxiety    About    Food    and 

Clothing 
Teachings  About  the  Future 


Purposes  of  the  Study 

•  To  discover  what  Jesus  considered  the  most  vulnerable  de- 
mands, teachings,  and  practices  of  those  who  had  been  op- 
posing the  progress  of  his  work. 

To  learn  something  of  the  outlook  of  Jesus  upon  the 
future  of  his  disciples,  and  to  observe  what  phases  of  that 
future  were  matters  of  deepest  solicitude  with  him. 

From  the  things  that  Jesus  condemned  in  his  opponents, 
and  from  those  that  he  feared  might  develop  in  his  disciples, 
to  reconstruct  in  part  the  historical  background  of  his  public 
activity. 

Method  for  the  Study 

In  order  to  understand  clearly  what  the  opponents  of  Jesus 
were  seeking  from  him,  and  what  he  was  endeavoring  to  ac- 
complish with  his  disciples  in  reference  to  their  future,  one 
should  bring  to  the  study  and  keep  before  the  mind  constantly 
all  contributions  that  preceding  studies  have  made  toward  an 
understanding  of  contemporary   religious   thought. 

Much  of  what  Jesus  says  to  his  disciples  about  their  future 
will  prove  altogether  obscure  unless  it  is  approached  with  a 
vivid  sense  of  the  contemporary  hopes  and  the  attitude  of 
Jesus  toward  them,  the  policy  he  had  pursued  with  reference 
to  them,  and  the  teaching  he  had  given  about  them. 


STUDY  XIII 

CONDEMNATION  FOR  OPPONENTS 
AND  CONCERN  FOR  DISCIPLES 

Context  of  the  Study 
First  Day:  (a)  Pharisees  Donand  Signs  from  Jesus 

And  when  the  multitudes  were  gathering  together 
unto  him,  he  began  to  say,  This  generation  is  an  evil 
generation  :  it  seeketh  after  a  sign ;  and  there  shall  no 
sign  be  given  to  it  but  the  sign  of  Jonah.  For  even 
as  Jonah  became  a  sign  unto  the  Ninevites,  so  shall 
also  the  Son  of  man  be  to  this  generation.  The  queen 
of  the  south  shall  rise  up  in  the  judgement  with  the 
men  of  this  generation,  and  shall  condemn  them:  for 
she  came  from  the  ends  of  the  earth  to  hear  the  wis- 
dom of  Solomon;  and  behold,  a  greater  than  Solomon 
is  here.  The  men  of  Nineveh  shall  stand  up  in  the 
judgement  with  this  generation,  and  shall  condemn  it: 
for  they  repented  at  the  preaching  of  Jonah ;  and  be- 
hold, a  greater  than  Jonah  is  here. — Luke  11:29-32 
(§  88). 

1.  What  element  in  the  community  had  previously  sought  a 
sign  from  Jesus? 

2.  Wherein  was  the  "evil"  in  seeking  for  a  sign  from  heaven? 

3.  What  did  Jesus  mean  by  "the  sign  of  Jonah,"  that  is, 
whereby  did  Jonah  become  "a  sign  unto  the  Ninevites"? 

(b)  The  Use  and  Test  of  Truth 

No  man,  when  he  hath  lighted  a  lamp,  putteth  it  in  a 
cellar,  neither  under  the  bushel,  but  on  the  stand,  that 
121 


[XIII-2]  JESUS  IN  THE  RECORDS 

they  which  enter  in  may  see  the  light.  The  lamp  of 
thy  body  is  thine  eye :  when  thine  eye  is  single,  thy 
whole  body  also  is  full  of  light;  but  when  it  is  evil,  thy 
body  also  is  full  of  darkness.  Look  therefore  whether 
the  light  that  is  in  thee  be  not  darkness.  If  therefore 
thy  whole  body  be  full  of  light,  having  no  part  dark, 
it  shall  be  wholly  full  of  light,  as  when  the  lamp  with 
its  bright  shining  doth  give  thee  light. — Luke  ii  :  33-36 
(§  89). 

4.  What  is  the  moral  or  spiritual  reality  corresponding  to  the 
figure  of  the  single  eye? 


Second  Day:  Injunctions  for  the  Future  of  tlie  Disciples 

In  the  mean  time,  when  the  many  thousands  of  the 
multitude  were  gathered  together,  insomuch  that  they 
trode  one  upon  another,  he  began  to  say  unto  his 
disciples  first  of  all,  Beware  ye  of  the  leaven  of  the 
Pharisees,  which  is  hypocrisy.  But  there  is  nothing 
covered  up,  that  shall  not  be  revealed :  and  hid,  that 
shall  not  be  known.  Wherefore  whatsoever  ye  have 
said  in  the  darkness  shall  be  heard  in  the  light;  and 
what  ye  have  spoken  in  the  ear  in  the  inner  chambers 
shall  be  proclaimed  upon  the  housetops. — Luke  12:  1-3 
(§  91  A-D). 

1.  Upon  what  previous  occasion  had  Jesus  spoken  about 
the  ultimate  uses  of  the  "covered  up"  and  "hidden"  truths 
(Study  VIII:  Fourth  Day)?  What  was  the  primary  concern 
of  Jesus  about  the  "hidden"  and  "secret"  truths  on  that  occa- 
sion? 

2.  "In  the  darkness"  .  .  .  "in  the  inner  chambers":  about 
what  theme  was  it  that  the  truth  had  been  "said"  and  "spoken" 
with  such  circumspection  during  the  active  ministry  of  Jesus? 

3.  "Shall  be  heard  in  the  light"  .  .  .  "shall  be  proclaimed 
upon  the  housetops" :  when  did  Jesus  intend  that  such  absence 
of  restraint  upon  the  utterance  of  the  "hidden"  truths  should 
be  the  rule? 


CONDEMNATION  AND  CONCERN     [XIII-3] 

4.  Why  should  these  truths  be  "spoken  in  the  ear"  during 
one  period,  but  "proclaimed  upon  the  housetops"  during  some 
subsequent  period? 

Third  Day:  Injunctions  for  the  Future  of  the  Disciples 

And  I  say  unto  you  my  friends,  Be  not  afraid  of 
them  which  kill  the  body,  and  after  that  have  no  more 
that  they  can  do.  But  I  will  warn  you  whom  ye  shall 
fear:  Fear  him,  which  after  he  hath  killed  hath  power 
to  cast  into  hell ;  yea,  I  say  unto  you,  Fear  him.  Are 
not  five  sparrows  sold  for  two  farthings?  and  not 
one  of  them  is  forgotten  in  the  sight  of  God.  But  the 
very  hairs  of  your  head  are  all  numbered.  Fear  not: 
ye  are  of  more  value  than  many  sparrows.  And  I  say 
unto  you,  Every  one  who  shall  confess  me  before  men, 
him  shall  the  Son  of  man  also  confess  before  the 
angels  of  God:  but  he  that  denieth  me  in  the  presence 
of  men  shall  be  denied  in  the  presence  of  the  angels 
of  God.  And  every  one  who  shall  speak  a  word 
against  the  Son  of  man,  it  shall  be  forgiven  him  :  but 
unto  him  that  blasphemeth  against  the  Holy  Spirit  it 
shall  not  be  forgiven.  And  when  they  bring  you  be- 
fore the  synagogues,  and  the  rulers,  and  the  author- 
ities, be  not  anxious  how  or  what  ye  shall  answer,  or 
what  ye  shall  say:  for  the  Holy  Spirit  shall  teach  you 
in  that  very  hour  what  ve  ought  to  say. — Luke  12:  4-12 
(§  91  E-I). 

1.  Toward  what  period  and  what  experiences  in  the  life  of 
the  disciples  was  Jesus  looking  when  he  uttered  these  words 
of  warning  and  of  encouragement? 

2.  How  does  Jesus  regard  the  possible  loss  of  physical  life 
in  a  cause?    What  is  it  that  he  would  safeguard? 

3.  How  reconcile  the  fearless  acceptance  of  violent  death 
with  the  conception  involved  in  "the  very  hairs  of  your  head 
are  all  numbered"? 

4.  When  was  the  problem  of  the  confession  or  the  denial  of 
Jesus  likely  to  become  a  pressing  one  with  the  disciples? 

123 


[XIII-4]  JESUS  IN  THE  RECORDS 

Fourth  Day:  Teachings  Against  Concern  About  Wealth 

And  one  out  of  the  multitude  said  unto  him,  Master, 
bid  my  brother  divide  the  inheritance  with  me.  But 
he  said  unto  him,  Alan,  who  made  me  a  judge  or 
a  divider  over  you?  And  he  said  unto  them,  Take 
heed,  and  keep  yourselves  from  all  covetousness :  for 
a  man's  life  consisteth  not  in  the  abundance  of  the 
things  which  he  possesseth.  And  he  spake  a  parable 
unto  them,  saying,  The  ground  of  a  certain  rich  man 
brought  forth  plentifully:  and  he  reasoned  within  him- 
self, saying.  What  shall  I  do,  because  I  have  not 
where  to  bestow  my  fruits?  And  he  said.  This  will  I 
do:  I  will  pull  down  my  barns,  and  build  greater;  and 
there  will  I  bestow  all  my  corn  and  my  goods.  And 
I  will  say  to  my  soul,  Soul,  thou  hast  much  goods  laid 
up  for  many  years ;  take  thine  ease,  eat,  drink,  be 
merry.  But  God  said  unto  him.  Thou  foolish  one,  this 
night  is  thy  soul  required  of  thee;  and  the  things 
which  thou  hast  prepared,  whose  shall  they  be?  So  is 
he  that  layeth  up  treasure  for  himself,  and  is  not  rich 
toward  God. — Luke  12:13-21    (§  92). 

1.  "A   man's   life   consisteth   not   in   the   abundance   of   the 
things  which  he  possesseth":  wherein  then  does  life  consist? 

2.  "Rich  toward  God":  amplify-  that  phrase  till  the  meaning 
of  Jesus  is  placed  beyond  doubt. 


Fifth    Day:    Teachings   Against   Anxiety   About   Food    and 
Clot  Jung 

And  he  said  unto  his  disciples,  Therefore  I  say 
unto  you,  Be  not  anxious  for  your  life,  what  ye  shall 
eat;  nor  yet  for  your  body,  what  ye  shall  put  on. 
For  the  life  is  more  than  the  food,  and  the  body 
than  the  raiment.  Consider  the  ravens,  that  they 
sow  not,  neither  reap ;  which  have  no  store-chamber 
nor  barn  ;  and  God  feedeth  them  :  of  how  much  more 
value  are  ye  than  the  birds !  And  which  of  you  by  be- 
ing anxious  can  add  a  cubit  unto  his  stature?  If  then 
124 


CONDEMNATION  AND  CONCERN     [XIII-6] 

ye  are  not  able  to  do  even  that  which  is  least,  why  are 
ye  anxious  concerning  the  rest?  Consider  the  lilies^ 
how  they  grow:  they  toil  not,  neither  do  they  spin; 
yet  I  say  unto  you,  Even  Solomon  in  all  his  glory 
was  not  arrayed  like  one  of  these.  But  if  God  doth 
so  clothe  the  grass  in  the  field,  which  to-day  is,  and 
to-morrow  is  cast  into  the  oven ;  how  much  more 
shall  he  clothe  you,  O  ye  of  little  faith?  And  seek  not 
ye  what  ye  shall  eat,  and  what  ye  shall  drink,  neither 
be  ye  of  doubtful  mind.  For  all  these  things  do  the 
nations  of  the  world  seek  after:  but  your  Father 
knoweth  that  ye  have  need  of  these  things.  Howbeit 
seek  ye  his  kingdom,  and  these  things  shall  be 
added  unto  you.  Fear  not,  little  flock ;  for  it  is 
your  Father's  good  pleasure  to  give  you  the  kingdom. 
Sell  that  ye  have,  and  give  alms ;  make  for  yourselves 
purses  which  wax  not  old,  a  treasure  in  the  heavens 
that  faileth  not,  where  no  thief  draweth  near,  neither 
moth  destroyeth.  For  where  your  treasure  is,  there 
will  your  heart  be  also. — Luke  12:22-34  (§  93)- 

1.  What  is  the  central  thought  that  Jesus  -S  endeavoring  to 
impress  upon  the  disciples  by  these  sayings? 

2.  In  how  far  is  the  attitude  here  taught  by  Jesus  toward 
food  and  clothing  practicable  in  the  complexity  of  modern 
conditions  of  life? 

3.  "O  ye  of  little  faith":  in  what  sense  does  Jesus  use  the 
word  "faith"  on  this  occasion? 

4.  "Seek  ye  his  kingdom":  exactly  what  does  that  mean? 


Sixth  Day:  Teachings  About  the  Future 

Let  your  loins  be  girded  about,  and  your  lamps 
burning;  and  be  ye  yourselves  like  unto  men  looking 
for  their  lord,  when  he  shall  return  from  the  marriage 
feast ;  that,  when  he  cometh  and  knocketh,  they  may 
straightway  open  unto  him.  Blessed  are  those  ser- 
vants, whom  the  lord  when  he  cometh  shall  find 
watching :  verily   I   say  unto  you,  that  he  shall  gird 

125 


[XIII-7]  JESUS  IN  THE  RECORDS 

himself,  and  make  them  sit  down  to  meat,  and  shall 
come  and  serve  them.  And  if  he  shall  come  in  the 
second  watch,  and  if  in  the  third,  and  find  them  so, 
blessed  are  those  servants. — Luke  12:35-38  (§  94  A). 

1.  What  are  the  truths  that  may  properly  be  derived  from 
this  parable  and  these  injunctions? 

But  know  this,  that  if  the  master  of  the  house  had 
known  in  what  hour  the  thief  was  coming,  he  would 
have  watched,  and  not  have  left  his  house  to  be  broken 
through.  Be  ye  also  ready :  for  in  an  hour  that  ye 
think  not  the  Son  of  man  cometh. — Luke  12:39,  40 
(§  94  B  C). 

2.  In  what  sense  "ready"?  and  why  the  necessity   for  the 
instructions? 

3.  "The  Son  of  man  cometh" :  what  is  meant  by  that  state- 
ment? 


Seventh  Day:   Teachings  About  the  Future 

And  Peter  said.  Lord,  speakest  thou  this  parable 
unto  us,  or  even  unto  all?  And  the  Lord  said,  Who 
then  is  the  faithful  and  wise  steward,  whom  his  lord 
shall  set  over  his  household,  to  give  them  their 
portion  of  food  in  due  season?  Blessed  is  that  ser- 
vant, whom  his  lord  when  he  cometh  shall  find  so 
doing.  Of  a  truth  I  say  unto  you,  that  he  will  set 
him  over  all  that  he  hath.  But  if  that  servant  shall 
say  in  his  heart.  My  lord  delayeth  his  coming;  and 
shall  begin  to  beat  the  menservants  and  the  maid- 
servants, and  to  eat  and  drink,  and  to  be  drunken ; 
the  lord  of  that  servant  shall  come  in  a  day  when  he 
expecteth  not,  and  in  an  hour  when  he  knoweth  not, 
and  shall  cut  him  asunder,  and  appoint  his  portion 
with  the  unfaithful. — Luke  12:41-46  (§  94  D  E). 

I.  What  is  the  substance  of  the  answer  that  Jesus  is  cred- 
126 


CONDEMNATION  AND  CONCERN     [XIII-p] 

itcd  with  making  to  the  question  of  Peter?     In  what  degree 
does  the  reply  meet  the  inquiry? 

2.  What  truth  is  conveyed  to  the  mind  by  the  parable  of  the 
steward? 

3.  "My  lord  delayeth  his  coming" :  what  value  has  this  ele- 
ment in  the  parable? 

And  that  servant,  which  knew  his  lord's  will,  and 
made  not  ready,  nor  did  according  to  his  will,  shall  be 
beaten  with  many  stripes ;  but  he  that  knew  not,  and 
did  things  worthy  of  stripes,  shall  be  beaten  with  few 
stripes.— Luke  12:47,  48a   (§  94  G). 

4.  What  is  the  principle  underlying  the  practice  here? 

And  to  whomsoever  much  is  given,  of  him  shall 
much  be  required :  and  to  whom  they  commit  much,  of 
him  will  they  ask  the  more. — Luke  12:48b  (§  94  H). 

5.  What  is  the  meaning  of  this  saying? 


Leading  Problems  of  the  Study 

1.  The  nature  of  the  sign  that  Jesus  considered  should  be 
given  to  the  men  of  his  own  generation. 

2.  The  meaning  of  Jesus  in  his  reference  to  the  single  eye. 

3.  What  Jesus  had  in  mind  when  he  spoke  of  that  which 
was  to  come  to  the  light  and  be  proclaimed  upon  the  house- 
tops. 

4.  What  future  conditions  of  life  Jesus  foresaw  as  affect- 
ing his  disciples  and  that  consequently  led  to  his  body  of 
injunctions  to  them. 

5.  The  attitude  that  Jesus  would  have  men  take  toward 
wealth  and  toward  the  things  that  wealth  makes  secure. 

6.  The  conception  of  the  future  that  controlled  the  teach- 
ing Jesus  gave  his  disciples  about  the  future. 

127 


[Xlll-f]  JESUS  IN  THE  RECORDS 

Some  Findings  in  the  Study 

The  kind  of  activity  that  Jesus  considered  as  sufficient  evi- 
dence that  a  religious  leader  has  the  approval  of  God. 

How  a  sure  grasp  of  truth  is  to  be  attained,  and  the  legi- 
timate use  to  be  made  of  it  by  the  searcher. 

What  Jesus  thought  should  become  of  those  conceptions  of 
the  kingdom  of  God  that  he  had  dealt  with  during  his  lifetime 
as  the  mystery  of  the  kingdom  of  God. 

How  Jesus  would  have  his  disciples  think  of  the  event  of 
death  that  comes  in  the  course  of  duty. 

The  type  of  rich  man  that  has  the  unreserved  commenda- 
tion of  Jesus. 

Why  Jesus  would  have  men  take  the  position  he  defines 
toward  the  problem  of  human  physical  needs. 

Some  fundamental  elements  in  the  thought  of  Jesus  about 
the  future  of  his  disciples  and  of  his  people. 


128 


STUDY  XIV 
DEEP  FEELING  AND  DIRECT  TEACHING 

Phases  of  the  Mission  of  Jesus 
The  Signs  of  the  Times 
Warnings  of  Impending  Fate 
Limits  of  the  Kingdom  of  God 
Forecast  of  His  Death  by  Jesus 
Teachings  at  the  Table  of  a  Pharisee 
The  Costs  of  Discipleship 


Purposes  of  the  Study 

To  observe  the  deepened  feeling  shown  by  Jesus  and  the 
marked  directness  of  the  teaching  given  by  him  as  his  work 
progressed  toward  its  close. 

To  find  the  occasions  of  his  strongest  emotions  and  the 
topics  of  his  most  pronounced  teachings  during  this  period. 

To  seek,  in  the  historical  background  of  his  work,  for  the 
genesis  of  the  feeling  shown  and  of  the  themes  treated  by 
Jesus  at  this  time. 

Method  for  the  Study 

Endeavor  to  enter  into  the  situation  of  Jesus  at  this  time 
by  the  legitimate  use  of  that  historical  imagination  which  can 
reconstruct  and  revivify  the  past.  Bring  to  the  study  a  keen 
sense  of  the  deep-seated  character  of  that  fundamental  an- 
tagonism between  Jesus  and  the  contemi)orary  leaders  which 
many  preceding  events  have  already  established. 

Credit  Jesus  with  the  full  measure  of  that  political  and  reli- 
gious penetration  which  here  enables  him  to  see  the  future 
so  clearly  and  to. sketch  it  so  surely.  Give  full  force  to  the 
rigor  of  the  demands  he  sets  for  those  who  would  claim  rela- 
tionship to  him. 


STUDY  XIV 

DEEP  FEELING  AND  DIRECT 
TEACHING 

Context  of  the  Study 

First  Day:  Phases  of  the  Mission  of  Jesus 

I  came  to  cast  tire  upon  the  earth  ;  and  what  will 
I,  if  it  is  already  kindled?  But  I  have  a  baptism  to 
be  baptized  with ;  and  how  am  I  straitened  till  it 
be  accomplished !  Think  ye  that  I  am  come  to  give 
peace  in  the  earth  ?  I  tell  you,  Nay ;  but  rather  divi- 
sion :  for  there  shall  be  from  henceforth  five  in  one 
house  divided,  three  against  two,  and  two  against 
three.  They  shall  be  divided,  father  against  son, 
and  son  against  father ;  mother  against  daughter,  and 
daughter  against  her  mother ;  mother  in  law  against 
her  daughter  in  law,  and  daughter  in  law  against  her 
mother  in  law. — Luke  12:49-53  (§  95)- 

1.  What  was  the  thought  that  Jesus  intended  to  convey  in 
saying  that  he  had  come  "to  cast  fire  upon  the  earth"? 

2.  Set  down  some  of  the  evidences  that  the  fire  was  being 
"already  kindled." 

3.  To  what  did  Jesus  refer  when  he  spoke  of  "a  baptism 
to  be  baptized  with"?  What  were  his  present  feelings  about 
that  experience? 

4.  From  these  sayings  determine  in  what  sense  it  is  decidedly 
not  true  that  Jesus  is  "The  Prince  of  Peace." 

Second  Day:  The  Signs  of  the  Times 

And  he  said  to  the  multitudes  also.  When  ye  see  a 
cloud  rising  in   the  west,  straightway  ye  say,   There 

131 


[XIV-3]  JESUS  IX  THE  RECORDS 

Cometh  a  shower ;  and  so  it  cometh  to  pass.  And 
when  ye  see  a  south  wind  b-lowing,  ye  say,  There  will 
be  a  scorching  heat ;  and  it  cometh  to  pass.  Ye 
hypocrites,  ye  know  how  to  interpret  the  face  of  the 
earth  and  the  heaven  ;  but  how  is  it  that  ye  know  not 
how  to  interpret  this  time? — Luke  12:  54-56  (§  96  A). 

1.  "How  is  it  that  ye  know  not  how  to  interpret  this  time?": 
what  were  the  elements  in  the  situation  which,  though  over- 
looked by  his  contemporaries,  seemed  ominous  to  Jesus? 

And  why  even  of  yourselves  judge  ye  not  what  is 
right?  For  as  thou  art  going  with  thine  adversary 
before  the  magistrate,  on  the  way  give  diligence  to  be 
quit  of  him  ;  lest  haply  he  hale  thee  unto  the  judge, 
and  the  judge  shall  deliver  thee  to  the  officer,  and  the 
officer  shall  cast  thee  into  prison.  I  say  unto  thee, 
Thou  shalt  by  no  means  come  out  thence,  till  thou 
have  paid  the  very  last  mite. — Luke  12:57-59  (§96 
B  C). 

2.  What  is  the  truth  about  "this  time"  and  its  tendencies 
that  Jesus  is  endeavoring  to  convey  to  his  contemporaries  by 
this  parable? 

3.  "Till  thou  have  paid  the  very  last  mite" :  how  many  years 
subsequent  to  the  death  of  Jesus  was  it  that  these  people 
"paid  the  very  last  mite"  to  Rome,  because  they  had  not 
checked  the  religio-political  tendencies  that  were  afifecting 
them  in  the  time  of  Jesus? 

Third  Day:  lVar]iiHgs  of  ly.ipcnding  Fate 

Now  there  were  some  present  at  that  very  season 
which  told  him  of  the  Galilseans,  whose  blood  Pilate 
had  mingled  with  their  sacrifices.  And  he  answered 
and  said  unto  them,  Think  ye  that  these  Galilaeans 
were  sinners  above  all  the  Galilseans,  because  they 
"have  suffered  these  things?  I  tell  you,  Nay:  but, 
except  ye  repent,  ye  shall  all  in  like  manner  perish. 
Or  those  eighteen,  upon  whom  the  tower  in   Siloam 

132 


DEEP  FEELING  AND  TEACHING      [XIV-4] 

fell,  and  killed  them,  think  ye  that  they  were  offenders 
above  all  the  men  that  dwell  in  Jerusalem?  I  tell 
you,  Nay :  but,  except  ye  repent,  ye  shall  all  likewise 
perish. — Luke  13:  1-5  (§  97  A  B). 

1.  Of  what  probable  nature  was  the  offence  of  those  whose 
blood  Pilate  had  mingled  with  their  sacrifices,  that  is,  in  view 
of  direct  action  by  the  Roman  authority,  through  what  kind 
of  activity  had  the  Galilaeans  brought  death  upon  themselves? 

2.  "Ye  shall  all  in  like  manner  perish" :  broadly  speaking, 
what  was  the  manner  in  which  the  Galilsans  had  perished? 
Name  some  whole  peoples  that  have  perished  that  way. 

3.  "Except  ye  repent":  repent  of  what?  What  kind  of  re- 
pentance beforehand  would  have  saved  those  Galilaeans  whose 
blood  Pilate  had  mingled  with  their  sacrifices? 

4.  For  what  kind  of  offence  had  the  eighteen  probably  been 
committed  to  the  tower  of  Siloam? 

And  he  spake  this  parable ;  A  certain  man  had  a 
fig  tree  planted  in  his  vineyard ;  and  he  came  seeking 
fruit  thereon,  and  found  none.  And  he  said  unto  the 
vinedresser,  Behold,  these  three  years  I  come  seeking 
fruit  on  this  fig  tree,  and  find  none :  cut  it  down ; 
why  doth  it  also  cumber  the  ground?  And  he  answer- 
ing saith  unto  him,  Lord,  let  it  alone  this  year  also, 
till  I  shall  dig  about  it,  and  dung  it ;  and  if  it  bear 
fruit  thenceforth,  well ;  but  if  not,  thou  shalt  cut  it 
down. — Luke  13:6-9  (§  97  C). 

5.  What  is  the  truth  that  Jesus  intended  to  convey  by  the 
parable  of  the  fig  tree? 

Fourth  Day:  Limits  of  the  Kingdom  of  God 

And  he  went  on  his  way  through  cities  and  villages, 
teaching,  and  journeying  on  unto  Jerusalem.  And 
one  said  unto  him,  Lord,  are  they  few  that  be  saved? 
And  he  said  unto  them,  Strive  to  enter  in  by  the 
narrow  door:  for  many.  I  say  unto  you,  shall  seek  to 
enter  in,  and  shall  not  be  able.     When  once  the  mas- 

133 


[XIV-5]  JESUS  IN  THE  RECORDS 

ter  of  the  house  is  risen  up,  and  hath  shut  to  the  door, 
and  ye  begin  to  stand  without,  and  to  knock  at  the 
door,  saying,  Lqrd,  open  to  us ;  and  he  shall  answer 
and  say  to  you,  I  know  you  not  whence  ye  are ;  then 
shall  ye  begin  to  say,  We  did  eat  and  drink  in  thy 
presence,  and  thou  didst  teach  in  our  streets ;  and  he 
shall  say,  I  tell  you,  I  know  not  whence  ye  are ;  depart 
from  me,  all  ye  workers  of  iniquity.  There  shall  be 
the  weeping  and  gnashing  of  teeth,  when  ye  shall  see 
Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets, 
in  the  kingdom  of  God,  and  yourselves  cast  forth 
without.  And  they  shall  come  from  the  east  and 
west,  and  from  the  north  and  south,  and  shall  sit 
down  in  the  kingdom  of  God.  And  behold,  there 
are  last  which  shall  be  first,  and  there  are  first  which 
shall  be  last. — Luke  13:22-30  (§  100). 

1.  "Are  they  few  that  be  saved?":  how  does  Jesus  deal  with 
that  broad  and  interesting  problem? 

2.  "The  narrow  door" :  what  is  that  narrow  door  to  which 
Jesus  refers  here? 

3.  On  what  ground  does  the  master  of  the  house  demand 
the  departure  of  those  who  are  without? 

4.  What  are  the  racial  and  territorial  limits  to  the  kingdom 
of  God  as  set  here  by  Jesus? 

Fifth  Day  :  Forecast  of  His  Death  by  Jesus 

In  that  very  hour  there  came  certain  Pharisees, 
saying  to  him.  Get  thee  out,  and  go  hence :  for  Herod 
would  fain  kill  thee.  And  he  said  unto  them.  Go  and 
say  to  that  fox.  Behold,  I  cast  out  devils  and  perform 
cures  to-day  and  to-morrow,  and  the  third  day  I  am 
perfected.  Howbeit  I  must  go  on  my  way  to-day  and 
to-morrow  and  the  day  following:  for  it  cannot  be 
that  a  prophet  perish  out  of  Jerusalem. — Luke 
13:31-33   (§   loi   A). 

I.  "The  third  day  I  am  perfected":  what  did  Jesus  mean  by 
(a)   "the  third  day"?   (b)   "perfected"? 

134 


DEEP  FEELING  AND  TEACHING      [XIV-6] 

2.  What  estimate  of  himself   does  Jesus  express  when   he 
says  that  "it  cannot  be  that  a  prophet  perish  out  of  Jerusalem"? 

3.  How  would  you  define  the  attitude  of  Jesus  shown  here 
toward  his  impending  death? 


Sixth  Day:  Teachings  at  the  Tabic  of  a  Pharisee 

And  it  came  to  pass,  when  he  went  into  the  house 
of  one  of  the  rulers  of  the  Pharisees  on  a  sabbath 
to  eat  bread,  that  they  were  watching  him.    .    .    . 

And  he  spake  a  parable  unto  those  which  were 
bidden,  when  he  marked  how  they  chose  out  the  chief 
seats ;  saying  unto  them.  When  thou  art  bidden  of 
any  man  to  a  marriage  feast,  sit  not  down  in  the  chief 
seat ;  lest  haply  a  more  honourable  man  than  thou  be 
bidden  of  him,  and  he  that  bade  thee  and  him  shall 
come  and  say  to  thee,  Give  this  man  place ;  and  then 
thou  shalt  begin  with  shame  to  take  the  lowest  place. 
But  when  thou  art  bidden,  go  and  sit  down  in  the 
lowest  place ;  that  when  he  that  hath  bidden  thee 
cometh,  he  may  say  to  thee.  Friend,  go  up  higher : 
then  shalt  thou  have  glory  in  the  presence  of  all 
that  sit  at  meat  with  thee.  For  every  one  that  exalteth 
himself  shall  be  humbled ;  and  he  that  humbleth 
himself  shall  be  exalted.— Luke  14:7-"   (^  I03  A  B). 

I.  Quote  some  saying  of  Jesus,  found  previously  in  the 
records,  that  conveys  thought  substantially  similar  to  that 
taught  by  Jesus  in  this  parable. 

And  he  said  to  him  also  that  had  bidden  him,  When 
thou  makest  a  dinner  or  a  supper,  call  not  thy  friends, 
nor  thy  brethren,  nor  thy  kinsmen,  nor  rich  neigh- 
bours ;  lest  haply  they  also  bid  thee  again,  and  a 
recompense  be  made  thee.  But  when  thou  makest  a 
feast,  bid  the  poor,  the  maimed,  the  lame,  the  blind: 
and  thou  shalt  be  blessed ;  because  they  have  not 
wherewith  to  recompense  thee :  for  thou  shalt  be 
recompensed  in  the  resurrection  of  the  just. 

135 


[XIV-7]  JESUS  IN  THE  RECORDS 

And  when  one  of  them  that  sat  at  meat  with  him 
heard  these  things,  he  said  unto  him,  Blessed  is  he 
that  shall  eat  bread  in  the  kingdom  of  God. — Luke 
14:  12-15  (§  103  C  D). 

2.  State  as  a  general  principle,  for  the  guidance  of  conduct, 
that  truth  presented  by  Jesus  through  these  injunctions  about 
hospitality. 

3.  What  is  the  extent  of  the  resurrection  as  indicated  here? 

4.  What  conception  of  the  kingdom  of  God  was  held  by  that 
guest  who  commented  on  the  sayings  of  Jesus  at  the  table  of 
the  Pharisee? 

Seventh  Day:  The  Costs  of  Disciplcship 

Now  there  went  with  him  great  multitudes :  and  he 
turned,  and  said  unto  them.  If  any  man  cometh  unto 
me,  and  hateth  not  his  own  father,  and  mother,  and 
wife,  and  children,  and  brethren,  and  sisters,  yea,  and 
his  own  life  also,  he  cannot  be  my  disciple.  Whoso- 
ever doth  not  bear  his  own  cross,  and  come  after  me, 
cannot  be  my  disciple.  For  which  of  you,  desiring  to 
build  a  tower,  doth  not  first  sit  down  and  count 
the  cost,  whether  he  have  wherewith  to  complete  it? 
Lest  haply,  when  he  hath  laid  a  foundation,  and 
is  not  able  to  finish,  all  that  behold  begin  to  mock 
him,  saying.  This  man  began  to  build,  and  was  not 
able  to  finish.  Or  what  king,  as  he  goeth  to  encounter 
another  king  in  war,  will  not  sit  down  first  and  take 
counsel  whether  he  is  able  with  ten  thousand  to  meet 
him  that  cometh  against  him  with  twenty  thousand? 
Or  else,  while  the  other  is  yet  a  great  way  off,  he 
sendeth  an  ambassage,  and  asketh  conditions  of  peace. 
So  therefore  whosoever  he  be  of  you  that  renounceth 
not  all  that  he  hath,  he  cannot  be  my  disciple. — Luke 
14:25-33  (§  104  A-D). 

I.  In  what  sense  did  Jesus  use  the  word  "hateth"  when 
defining  the  claims  of  a  man's  relatives  as  compared  with  the 
claims  of  discipleship? 

136 


DEEP  FEELING  AND  TEACHING      [XIV-pl 

2.  "If  any  man  cometh  unto  me,  and  hateth  not  .  .  .  his 
own  life  also,  he  cannot  be  my  disciple":  what  does  that  mean? 

3.  "First  sit  down  and  count  the  cost"  .  .  .  "Sit  down  first 
and  take  counsel":  what  is  the  attitude  of  Jesus  toward  de- 

•cisions   for  discipleship  to  him? 

4.  "So  therefore  whosoever  he  be  of  you  that  renounceth 
not  all  that  he  hath,  he  cannot  be  my  disciple":  state  in  clear 
and  easily  intelligible  terms  what  is  meant  by  renouncing  all 
that  one  has. 

5.  What  is  the  relative  place  of  belief  (the  intellect)  and  of 
action  (the  will)  in  meeting  the  costs  of  discipleship  as  set 
forth  by  Jesus? 


^  Leading  Problems  of  the  Study 

1.  The  sense  intended  by  Jesus  in  the  statement  that  he  was 
a  kindler  of  fire  and  a  bringer  of  division  on  the  earth. 

2.  What  those  signs  of  the  times  were  that  Jesus  discerned 
and  thought  his  contemporaries  ought  to  have  seen. 

3.  The  nature  of  the  fate  that  Jesus  foresaw  and  announced 
as  destined  to  come  upon  his  people  unless  there  was  some 
radical  change  in  their  ways. 

4.  The  opinion  of  Jesus  as  to  the  geographical  and  numer- 
ical limits  of  the  kingdom  of  God. 

5.  The  attitude  of  Jesus  toward  his  own  death,  and  the  sig- 
nificance he  saw  in  it. 

6.  What  conditions  Jesus  considered  essential  for  disciple- 
ship to  him. 


Some  Findings  in  the  Study 

The  intensity  of  the  feelings  and  the  depth  of  the  convic- 
tions of  Jesus  about  matters  that  he  considered  fundamental 
for  himself  and  for  others. 

137 


[XlV-f]  JESUS  IN  THE  RECORDS 

The  unwillingness  of  Jesus  to  delude  himself  or  to  mislead 
others  by  glossing  over  the  essential  conflict  of  his  principles 
with  those  prevalent  at  the  time. 

The  stark  reality  for  the  mind  of  Jesus  of  what  awaited 
him  at  Jerusalem  and  the   sublime   idealism   that   marked   his' 
interpretation  of   its  meaning. 

The  ability  of  Jesus  to  grasp  the  significant  forces  at  work 
in  Jewish  society  and  to  foresee  their  outcome. 

The  emphasis  of  Jesus  upon  action  as  opposed  to  specula- 
tion. 

The  range  of  the  outlook  of  Jesus  upon  the  future  develop- 
ment of  the  kingdom  of  God  among  men. 

The  uncompromising  character  of  the  demands  made  by 
Jesus  upon  any  man  who  would  become  a  member  of  his 
brotherhood. 


138 


STUDY  XV 
MANY  TRUTHS  TAUGHT  IN  PARABLES 

Parables  on  the  Worth  of  Sinners 

Parable  of  the  Steward 

Several  Sayings  of  Jesus 

Parable  of  the  Rich  Man  and  the  Beggar 

Several  Sayings  of  Jesus 

Parable  on  Duty 

The  Healing  of  the  Lepers 

The  Day  of  the  Son  of  Man 

Parable  of  the  Widow  and  the  Judge 

Parable  of  the  Publican  and  the  Pharisee 


Purposes  of  the  Study 

To  examine  the  group  of  parables  assigned  to  this  period 
of  the  life  of  Jesus,  in  order  to  know  what  contributions  they 
make  to  an  understanding  of  the  thought  of  Jesus  on  the 
themes  with  which  they  deal. 

To  study  the  passages  associated  with  the  parables,  but  not 
themselves  parabolic  in  form,  and  to  determine  what  truths 
they  convey,  and  what  relation  these  truths  bear  to  other  ele- 
ments in  the  teaching  of  Jesus. 

Method  for  the  Study 

The  parables  will  hardly  yield  the  truth  intended  by  Jesus 
to  the  mind  that  seeks  for  parallelisms  to  all  the  details  in 
each  parable.  Rather  the  effort  should  be  to  take  the  parable 
in  the  large,  and  discover  the  drift  of  the  story  as  a  whole. 
Find  the  essential  elements  in  the  structure,  not  the  subsidiary 
features,  and  from  them  deduce  the  main  intention. 

Make  use  of  whatever  help  the  textual  setting  of  the  para- 
ble gives.  Think  into  phases  of  the  historical  background 
that  may  have  called  forth  the  parable,  and  find  its  meaning 
in  its  applicability  to  some  feature  of  the  contemporary 
thought. 

Similarly,  in  the  consideration  of  the  main  non-parabolic 
passages  of  the  study,  if  the  thought  and  purpose  of  Jesus 
are  to  be  reached,  take  full  account  of  current  conceptions. 


STUDY  XV 

MANY  TRUTHS  TAUGHT  IN  PARABLES 

COXTEXT  OF  THE  StuDY 
First  Day  :  Parables  on  the  Worth  of  Sinners 

Now  all  the  publicans  and  sinners  were  drawing 
near  unto  him  for  to  hear  him.  And  both  the  Phari- 
sees and  the  scribes  murmured,  saying,  This  man  re- 
ceiveth  sinners,  and  eateth  with  them.— Luke  15:  i,  2 
(§  105  A). 

1.  On  what  two  previous  occasions  had  objection  been  taken 
by  the  religious  leaders  to  the  association  of  Jesus  with  reli- 
gious outcasts? 

2.  What  grounds  of  justification  for  his  condemned  conduct 
had  Jesus  offered? 

And  he  spake  unto  them  this  parable,  saying,  What 
man  of  you,  having  a  hundred  sheep,  and  having  lost 
one  of  them,  doth  not  leave  the  ninety  and  nine  in 
the  wilderness,  and  go  after  that  which  is  lost,  until 
he  find  it?  And  when  he  hath  found  it,  he  layeth 
it  on  his  shoulders,  rejoicing.  And  when  he  cometh 
home,  he  calleth  together  his  friends  and  his  neigh- 
bours, saying  unto  them,  Rejoice  with  me,  for  I  have 
found  my  sheep  which  was  lost.  I  say  unto  you,  that 
even  so  there  shall  be  joy  in  heaven  over  one  sinner 
that  repenteth,  more  than  over  ninety  and  nine  right- 
eous persons,  which  need  no  repentance. — Luke  is-  1,-7 
(§   105  B).  '    ^^ 

3.  By  the  parable  of  the  lost  sheep,  what  answer  did  Jesus 
make  to  those  who  had  criticised  him? 

Or  what  woman  having  ten  pieces  of  silver,  if  she 
141 


[XV-2]  JESUS  IN  THE  RECORDS 

lose  one  piece,  doth  not  light  a  lamp,  and  sweep  the 
house,  and  seek  diligently  until  she  find  it?  And 
when  she  hath  found  it,  she  calleth  together  her 
friends  and  neighbours,  saying,  Rejoice  with  me,  for 
I  have  found  the  piece  which  I  had  lost.  Even  so, 
I  say  unto  you,  there  is  joy  in  the  presence  of  the 
angels  of  God  over  one  sinner  that  repenteth. — Luke 
15:8-10  (§  105  C). 

4.  In  what  way  does  the  parable  of  the  lost  coin  support  the 
practice  of  Jesus  as  against  the  scruples  of  the  Pharisees? 

Second  Day  :  Parables  on  tJic  IVorth  of  Sinners 

And  he  said,  A  certain  man  had  two  sons :  and 
the  younger  of  them  said  to  his  father.  Father,  give 
me  the  portion  of  thy  substance  that  falleth  to  me. 
And  he  divided  unto  them  his  living.  And  not  many 
days  after  the  younger  son  gathered  all  together,  and 
took  his  journey  into  a  far  country;  and  there  he 
wasted  his  substance  with  riotous  living.  And  when 
he  had  spent  all,  there  arose  a  mighty  famine  in  that 
country ;  and  he  began  to  be  in  want.  And  he  went 
and  joined  himself  to  one  of  the  citizens  of  that 
country ;  and  he  sent  him  into  his  fields  to  feed  swine. 
And  he  would  fain  have  been  filled  with  the  husks 
that  the  swine  did  eat :  and  no  man  gave  unto  him. 
But  when  he  came  to  himself  he  said,  How  many 
hired  servants  of  my  father's  have  bread  enough  and 
to  spare,  and  I  perish  here  with  hunger !  I  will  arise 
and  go  to  my  father,  and  will  say  unto  him,  Father,  I 
have  sinned  against  heaven,  and  in  thy  sight :  I  am 
no  more  worthy  to  be  called  thy  son :  make  me  as  one 
of  thy  hired  servants.  And  he  arose,  and  came  to  his 
father.  But  while  he  was  yet  afar  ofi^,  his  father 
saw  him,  and  was  moved  with  compassion,  and  ran, 
and  fell  on  his  neck,  and  kissed  him.  And  the  son 
said  unto  him.  Father,  I  have  sinned  against  heaven, 
and  in  thy  sight :  I  am  no  more  worthy  to  be  called 
thy  son.  But  the  father  said  to  his  servants,  Bring 
forth  quickly  the  best  robe,  and  put  it  on  him ;  and 
142 


TRUTHS  TAUGHT  IN  PARABLES       [XV-3] 

put  a  ring  on  his  hand,  and  shoes  on  his  feet :  and 
bring  the  fatted  calf,  and  kill  it,  and  let  us  eat,  and 
make  merry :  for  this  my  son  was  dead,  and  is  alive 
again  ;  he  was  lost,  and  is  found.  And  they  began  to 
be  merry.  Now  his  elder  son  was  in  the  field :  and 
as  he  came  and  drew  nigh  to  the  house,  he  heard 
music  and  dancing.  And  he  called  to  him  one  of  the 
servants,  and  inquired  what  these  things  might  be. 
And  he  said  unto  him,  Thy  brother  is  come ;  and  thy 
father  hath  killed  the  fatted  calf,  because  he  hath  re- 
ceived him  safe  and  sound.  But  he  was  angry,  and 
would  not  go  in :  and  his  father  came  out,  and  in- 
treated  him.  But  he  answered  and  said  to  his  father, 
Lo,  these  many  years  do  I  serve  thee,  and  I  never 
transgressed  a  commandment  of  thine:  and  yet  thou 
never  gavest  me  a  kid,  that  I  might  make  merry  with 
my  friends :  but  when  this  thy  son  came,  which  hath 
devoured  thy  living  with  harlots,  thou  killedst  for 
him  the  fatted  calf.  And  he  said  unto  him.  Son, 
thou  art  ever  with  me,  and  all  that  is  mine  is  thine. 
But  it  was  meet  to  make  merry  and  be  glad :  for  this 
thy  brother  was  dead,  and  is  alive  again  ;  and  was  lost, 
and  is  found. — Luke  15:  11-32  (§  105  D). 

1.  What  contribution  does  the  parable  of  the  prodigal  son 
make  toward  meeting  the  criticism,  "This  man  receiveth 
sinners,  and  eateth  with  them"? 

2.  From  this  parable  what  deduction  may  be  drawn  as  to 
Jesus'  conception  of  the  attitude  of  God  toward  the  sinner? 

3.  In  order  to  effect  the  restoration  of  the  sinner  to  the  favor 
of  the  Father,  what  is  required  of  the  sinner?  « 

4.  For  the  forgiveness  of  his  sins,  what  must  the  erring  one 
do? 

5.  On  what  did  Jesus  base  his  own  practice  of  the  free  for- 
giveness of  sins? 

Third  Day:    (a)   Parable  of  the  Stczvard 

And  he  said  also  unto  the  disciples.  There  was  a  cer- 
tain rich  man,  which  had  a  steward ;  and  the  same  was 

143 


[XV-3]  JESUS  IN  THE  RECORDS 

accused  unto  him  that  he  was  wasting  his  goods.  And 
he  called  him,  and  said  unto  him,  What  is  this  that  I 
hear  of  thee?  render  the  account  of  thy  stewardship; 
for  thou  canst  be  no  longer  steward.  And  the  steward 
said  within  himself.  What  shall  I  do.  seeing  that  my 
lord  taketh  away  the  stewardship  from  me?  I  have 
not  strength  to  dig ;  to  beg  I  am  ashamed.  I  am  re- 
solved what  to  do,  that,  when  I  am  put  out  of  the 
stewardship,  they  may  receive  me  into  their  houses. 
And  calling  to  him  each  one  of  his  lord's  debtors,  he 
said  to  the  first,  How  much  owest  thou  unto  my  lord? 
And  he  said,  A  hundred  measures  of  oil.  And  he 
said  unto  him,  Take  thy  bond,  and  sit  down  quickly 
and  write  fifty.  Then  said  he  to  another.  And  how 
much  owest  thou?  And  he  said,  A  hundred  measures 
of  wheat.  He  saith  unto  him,  Take  thy  bond,  and 
write  fourscore.  And  his  lord  commended  the  un- 
righteous steward  because  he  had  done  wisely :  for 
the  sons  of  this  world  are  for  their  own  generation 
wiser  than  the  sons  of  the  light.  And  I  say  unto  you, 
Make  to  yourselves  friends  by  means  of  the  mammon 
of  unrighteousness;  that,  when  it  shall  fail,  they  may 
receive  you  into  the  eternal  tabernacles.  He  that  is 
faithful  in  a  very  little  is  faithful  also  in  much:  and 
he  that  is  unrighteous  in  a  very  little  is  unrighteous 
also  in  much.  If  therefore  ye  have  not  been  faithful 
in  the  unrighteous  mammon,  who  will  commit  to  your 
trust  the  true  riches?  And  if  ye  have  not  been  faith- 
*  ful  in  that  which  is  another's,  who  will  give  you  that 
which  is  your  own? — Luke  i6:  1-12  (§  106). 

1.  What  truth  had  Jesus  in  mind  to  transmit  through  the 
parable  of  the  steward? 

2.  In  the  sayings  beginning  with,  "He  that  is  faithful  in  a 
very  little,"  what  is  meant  (a)  by  "the  true  riches"?  and  (b) 
by  "that  which  is  your  own"? 

(b)  Several  Sayings  of  Jesus 

No  servant  can   serve  two  masters:    for   either  he 
will  hate  the  one,  and  love  the  other;  or  else  he  will 

144 


TRUTHS  TAUGHT  IN  PARABLES       [XV-4] 

hold  to  one,  and  despise  the  other.     Ve  cannot  serve 
God  and  mammon. 

And  the  Pharisees,  who  were  lovers  of  money,  heard 
all  these  things ;  and  they  scoffed  at  him.  And  he 
said  unto  them,  Ye  are  they  that  justify  yourselves  in 
the  sight  of  men;  but  God  knoweth  your  hearts:  for 
that  which  is  exalted  among  men  is  an  abomination 
in  the  sight  of  God. — Luke  16:  13-15  (§  107  A  B). 

3.  What  does  it  mean  to  serve  mammon?     What  does   it 
mean  to  serve  God? 

4.  What  is  the  ultimate  test  to  which  the  position  of  the 
Pharisees  is  brought,  according  to  Jesus? 

Tlie  law  and  the  prophets  were  until  John :  from 
that  time  the  gospel  of  the  kingdom  of  God  is 
preached,  and  every  man  entereth  violently  into  it. — 
Luke  16:  16  (§  107  C). 

5.  By  this  reference  to  violence  in  connection  with  the  king- 
dom of  God,  what  does  Jesus  mean? 

Fourth  Day  :  Parable  of  the  Rich  Man  and  the  Beggar 

Now  there  was  a  certain  rich  man,  and  he  was 
clothed  in  purple  and  fine  linen,  faring  sumptuously 
every  day :  and  a  certain  beggar  named  Lazarus  was 
laid  at  his  gate,  full  of  sores,  and  desiring  to  be  fed 
with  the  crumbs  that  fell  from  the  rich  man's  table ; 
yea,  even  the  dogs  came  and  licked  his  sores.  And  it 
came  to  pass,  that  the  beggar  died,  and  that  he  was 
carried  away  by  the  angels  into  Abraham's  bosom : 
and  the  rich  man  also  died,  and  was  buried.  And  in 
Hades  he  lifted  up  his  eyes,  being  in  torments,  and 
seeth  Abraham  afar  off.  and  Lazarus  in  his  bosom. 
And  he  cried  and  said.  Father  Abraham,  have  mercy 
on  me,  and  send  Lazarus,  that  he  may  dip  the  tip 
of  his  finger  in  water,  and  cool  my  tongue;  for  I  am 
in  anguish  in  this  flame.  But  Abraham  said.  Son, 
remember  that  thou  in  thy  lifetime  receivedst  thy  good 
things,  and  Lazarus  in  like  manner  evil  things :   but 

145 


[XV-5]  JESUS  IN  THE  RECORDS 

now  here  he  is  comforted,  and  thou  art  in  anguish. 
And  beside  all  this,  between  us  and  you  there  is 
a  great  gulf  fixed,  that  they  which  would  pass  from 
hence  to  you  may  not  be  able,  and  that  none  may 
cross  over  from  thence  to  us.  And  he  said,  I  pray 
thee  therefore,  father,  that  thou  wouldest  send  him  to 
my  father's  house;  for  I  have  five  brethren;  that  he 
may  testify  unto  them,  lest  they  also  come  into  this 
place  of  torment.  But  Abraham  saith,  They  have 
Moses  and  the  prophets ;  let  them  hear  them.  ^And 
he  said,  Nay,  father  Abraham:  but  if  one  go  to  them 
from  the  dead,  they  will  repent.  And  he  said  unto 
him.  If  they  hear  not  Moses  and  the  prophets,  neither 
will  they  be  persuaded,  if  one  rise  from  the  dead. — 
Luke  i6:  19-31   (§  108). 

1.  What  had  the  beggar  done  that  justified  his  state  of  felic- 
ity after  death? 

2.  What  was  the  reason  for  the  rich  man  being  condemned 
to  torment  after  death? 

3.  "That  he  may  testify  unto  them" :  what  would  properly 
be  the  content  of  the  message  that  he  would  bear? 

4.  What  is  the  central  truth  taught  by  the  parable  of  the 
rich  man  and  the  beggar? 

Fifth  Day:    (a)   Several  Sayings  of  Jesus 

And  he  said  unto  his  disciples.  It  is  impossible 
but  that  occasions  of  stumbling  should  come:  but  woe 
unto  him,  through  whom  they  come !  It  were  well  for 
him  if  a  millstone  were  hanged  about  his  neck,  and  he 
were  thrown  into  the  sea,  rather  than  that  he  should 
cause  one  of  these  little  ones  to  stumble. — Luke  17:  i, 
2  (§  109  A  B). 

I.  To  whom  is  the  reference  in  the  phrase,  "these  little 
ones"?  By  the  words,  "occasions  of  stumbling"  what  is 
intended? 

Take  heed  to  yourselves;  if  thy  brother  sin,  rebuke 
146 


TRUTHS  TAUGHT  IN  PARABLES       [XV-5] 

him ;  and  if  he  repent,  forgive  him.  And  if  he  sin 
against  thee  seven  times  in  the  day,  and  seven  times 
turn  again  to  thee,  saying,  I  repent ;  thou  shalt  forgive 
him. — Luke  17:3,  4  (§  109  C  D). 

2.  \^'hat  are  the  Hmits  to  the  forgiveness  of  the  offences  of 
another  that  Jesus  sets  by  this  saying? 

And  the  apostles  said  unto  the  Lord,  Increase  our 
faith.  And  the  Lord  said.  If  ye  have  faith  as  a  grain 
of  mustard  seed,  ye  would  say  unto  this  sycamine 
tree,  Be  thou  rooted  up,  and  be  thou  planted  in  the 
sea;  and  it  would  have  obeyed  you. — Luke  17:5,  6 
(§  109  E  F). 

3.  How  would  you  express  the  thought  that  Jesus  gave  in 
answer  to  the  request  for  an  increase  of  faith? 

(b)  Parable  on  Duty 

But  who  is  there  of  you,  having  a  servant  plowing 
or  keeping  sheep,  that  will  say  unto  him,  when  he  is 
come  in  from  the  field.  Come  straightway  and  sit 
down  to  meat ;  and  will  not  rather  say  unto  him.  J^Iake 
ready  wherewith  I  may  sup,  and  gird  thyself,  and 
serve  me,  till  I  have  eaten  and  drunken;  and  after- 
ward thou  shalt  eat  and  drink?  Doth  he  thank  the 
servant  because  he  did  the  things  that  were  com- 
manded? Even  so  ye  also,  when  ye  shall  have  done 
all  the  things  that  are  commanded  you,  say.  We  are 
unprofitable  servants ;  we  have  done  that  which  it 
was  our  duty  to  do. — Luke  17:7-10  (§  no). 

4.  State  the  truth  of  the  parable  in  general  terms  of  your 
own  choosing. 

(c)  The  Healing  of  the  Lepers 

And  it  came  to  pass,  as  they  were  on  the  way 
to  Jerusalem,  that  he  was  passing  through  the  midst 
of  Samaria  and  Galilee.  And  as  he  entered  into  a 
certain   village,    there    met   him    ten    men    that    were 

147 


[XV-6]  JESUS  IN  THE  RECORDS 

lepers,  which  stood  afar  off:  and  they  lifted  up  their 
voices,  saying,  Jesus,  Master,  have  mercy  on  us.  And 
when  he  saw  them,  he  said  unto  them.  Go  and  shew 
yourselves  unto  the  priests.  And  it  came  to  pass,  as 
they  went,  they  were  cleansed.  And  one  of  them, 
when  he  saw  that  he  was  healed,  turned  back,  with  a 
loud  voice  glorifying  God;  and  he  fell  upon  his  face  at 
his  feet,  giving  him  thanks :  and  he  was  a  Samaritan. 
And  Jesus  answering  said,  Were  not  the  ten  cleansed? 
but  where  are  the  nine?  Were  there  none  found 
that  returned  to  give  glory  to  God,  save  this  stranger? 
And  he  said  unto  him.  Arise,  and  go  thy  way:  thy 
faith  hath  made  thee  whole. — Luke  17:  11-19  (§  in). 

5.  "Thy  faith  hath  made  thee  whole" :  what  was  it  then 
that  made  the  nine  whole? 

Sixth  Day  :  The  Day  of  the  Son  of  Man 

And  being  asked  by  the  Pharisees,  when  the  king- 
dom of  God  Cometh,  he  answered  them  and  said.  The 
kingdom  of  God  cometh  not  with  observation:  neither 
shall  they  say,  Lo,  here !  or,  There !  for  lo,  the  king- 
dom of  God  is  within  you. — Luke  17:20,  21  (§  112  A). 

1.  What  conception  of  the  kingdom  of  God  did  the  Phari- 
sees hold  that  led  them  to  ask  about  the  time  of  the  coming  of 
that  kingdom? 

2.  What  view  as  to  the  essential  nature  of  the  kingdom  of 
God  is  implicit  in  the  reply  made  by  Jesus  to  the  Pharisees? 

And  he  said  unto  the  disciples,  The  days  will  come, 
when  ye  shall  desire  to  see  one  of  the  days  of  the  Son 
of  man,  and  ye  shall  not  see  it.  And  they  shall  say  to 
you,  Lo,  there!  Lo,  here!  go  not  away,  nor  follow 
after  them:  for  as  the  lightning,  when  it  lighteneth 
out  of  the  one  part  under  the  heaven,  shineth  unto  the 
other  part  under  heaven;  so  shall  the  Son  of  man  be 
in  his  day.  But  first  must  he  suffer  many  things  and 
be  rejected  of  this  generation.  And  as  it  came  to 
148 


TRUTHS  TAUGHT  IN  PARABLES       [XV-7] 

pass  in  the  days  of  Noah,  even  so  shall  it  be  also  in 
the  days  of  the  Son  of  man.  They  ate,  they  drank, 
they  married,  they  were  given  in  marriage,  until  the 
day  that  Noah  entered  into  the  ark,  and  the  flood 
came,  and  destroyed  them  all.  Likewise  even  as  it 
came  to  pass  in  the  days  of  Lot;  they  ate,  they  drank, 
they  bought,  they  sold,  they  planted,  they  builded ; 
but  in  the  day  that  Lot  went  out  from  Sodom  it 
rained  fire  and  brimstone  from  heaven,  and  destroyed 
them  all :  after  the  same  manner  shall  it  be  in  the  day 
that  the  Son  of  man  is  revealed.  In  that  day,  he  . 
which  shall  be  on  the  housetop,  and  his  goods  in  the 
house,  let  him  not  go  down  to  take  them  away :  and 
let  him  that  is  in  the  field  likewise  not  return  back. 
Remember  Lot's  wife.  Whosoever  shall  seek  to  gain 
his  life  shall  lose  it :  but  whosoever  shall  lose  his  life 
shall  preserve  it.  I  say  unto  you,  In  that  night  there 
shall  be  two  men  on  one  bed ;  the  one  shall  be  taken, 
and  the  other  shall  be  left.  There  shall  be  two  women 
grinding  together ;  the  one  shall  be  taken,  and  the 
other  shall  be  left.  And  they  answering  say  unto 
him.  Where,  Lord?  And  he  said  unto  them.  Where 
the  body  is,  thither  will  the  eagles  also  be  gathered 
together. — Luke  17:22-37  (^112  B-I^I). 

3.  What  is  the  most  outstanding  characteristic  of  the  day  of 
the  Son  of  man  as  sketched  in  this  passage? 

4.  What  days  to  come  did  Jesus  have  in  mind  when  he  said, 
"The  days  will  come,  when  ye  shall  desire  to  see  one  of  the 
days  of  the  Son  of  man"? 

5.  "Ye  shall  not  see  it" :  what  do  you  take  Jesus  to  have 
meant  by  this  assertion? 

6.  "Lo,  there!  Lo.  here!":  who  were  the  "they"  to  whom 
Jesus  referred  as  the  ones  who  should  not  be  heeded  or 
followed? 

Seventh  Day:  (a)  Parable  of  the  IVidozv  and  the  Judge 

And  he  spake  a  parable  unto  them  to  the  end  that 
they  ought  always  to  pray,  and  not  to  faint;  saying, 
149 


[X\'--]  JESUS  IN  THE  RECORDS 

There  was  in  a  city  a  judge,  which  feared  not  God, 
and  regarded  not  man :  and  there  was  a  widow  in  that 
city;  and  she  came  oft  unto  him,  saying.  Avenge  me 
of  mine  adversary.  And  he  would  not  for  a  while :  but 
afterward  he  said  within  himself,  Though  I  fear  not 
God,  nor  regard  man ;  yet  because  this  widow  trou- 
bleth  me,  I  will  avenge  her,  lest  she  wear  me  out  by 
her  continual  coming. — Luke  18:1-5   (§  113  A). 

1.  What  element  of  prevailing  prayer  is  taught  by  the  para- 
ble of  the  widow  and  the  judge? 

And  the  Lord  said.  Hear  what  the  unrighteous 
judge  saith.  And  shall  not  God  avenge  his  elect, 
which  cry  to  him  day  and  night,  and  he  is  longsuffer- 
ing  over  them?  I  say  unto  you,  that  he  will  avenge 
them  speedily.  Howbeit  when  the  Son  of  man  cometh, 
shall  he  find  faith  on  the  earth? — Luke  18:6-8 
(§  113  B). 

2.  In  what  manner  is  it  meant  that  God  will  avenge  his  elect 
speedily?     Upon  whom  will  the  avenging  hand  fall? 

3.  What  is  the  purpose  of  the  query  in  the  conclusion  of 
these  sayings? 

(b)  Parable  of  the  Publican  and  the  Pharisee 

And  he  spake  also  this  parable  unto  certain  which 
trusted  in  themselves  that  they  were  righteous,  and 
set  all  others  at  nought :  Two  men  went  up  into  the 
temple  to  pray ;  the  one  a  Pharisee,  and  the  other  a 
publican.  The  Pharisee  stood  and  prayed  thus  with 
himself,  God,  I  thank  thee,  that  I  am  not  as  the  rest 
of  men,  extortioners,  unjust,  adulterers,  or  even  as 
this  publican.  I  fast  twice  in  the  week ;  I  give  tithes 
of  all  that  I  get.  But  the  publican,  standing  afar  off, 
would  not  lift  up  so  much  as  his  eyes  unto  heaven, 
•bwt  smote  his  breast,  saying,  God,  be  merciful  to  me 
c  a  sinner.  I  say  unto  you,  T-his  man  went  down  to 
his  house  justified  rather  than  the  other:  for  every 
one  that  exalteth  himself  shall  be  humbled ;  but  he 

150 


TRUTHS  TAUGHT  IN  PARABLES       [XV-p] 

that  humbleth  himself  shall  be  exalted.— Luke  18:9-14 
(§   114). 

4.   What   element   lacking   in    the   religion   of   the   Pharisee 
would  have  begotten  a  prayer  acceptable  to  God? 


Leading  Problems  of  the  Study 

1.  The  grounds  on  which  Jesus  determined  the  problem  of 
his  relation  to  the  religious  outcasts  of  Jewish  society. 

2.  The  view  of  Jesus  about  the  attitude  of  God  toward  the 
man  who  has  committed  sin. 

3.  What  position  Jesus  took  as  to  the  basis  for  the  forgive- 
ness of  sins  by  God. 

4.  The  conception  of  the  kingdom  of  God  that  underlay  the 
assertion  of  Jesus  that  the  kingdom  was  within  his  hearers. 

5.  What  the  outstanding  features  were  in  the  portrayal  by 
Jesus  of  the  day  of  the  Son  of  man,  and  why  Jesus  dealt  with 
the  theme  for  his  disciples. 


Some  Findings  in  the  Study 

The  freedom  of  Jesus  from  those  limitations  that  marked 
the  views  of  contemporary  religious  thinkers. 

The  absence  of  formalistic  and  legal  elements  in  the  thought 
of  Jesus  about  the  relations  of  God  with  man. 

The  simplicity  and  self-evident  validity  of  what  Jesus  saw 
as  the  right  way  for  the  approach  of  man  to  God. 

The  emphasis  of  Jesus  upon  the  absolute  necessity  for  an 
undivided  allegiance. 

The  proper  limits  of  man's  forgiveness  of  man  as  estab- 
lished by  Jesus. 

The  originality  and  the  revolutionary  character  of  the  think- 
ing of  Jesus  about  the  kingdom  of  God. 

151 


STUDY  XVI 

TEACHING  AND  JOURXEYIXG  OX   TO 
JERUSALEM 

Teachings  About  Divorce 

Attitude  of  Jesus  Toward  Children 

Relation  of  Riches  to  Eternal  Life 

Parable  of  the  Householder  and  the  Laborers 

Jesus  Forecasts  Events  at  Jerusalem 

Teaching  on  Standards  of  Greatness 

The  Blind  Beggar  of  Jericho 

The  Rich  Publican  of  Jericho 

Appearance  of  the  Kingdom  of  God 


Purposes  of  the  Study 

To  learn  the  nature  of  the  events  and  the  content  of  the 
teachings  that  are  associated  with  the  last  stage  of  the  pro- 
gress of  Jesus  from  Galilee. 

To  discover  what  thoughts  were  uppermost  in  the  mind  of 
Jesus  and  what  hopes  were  foremost  in  the  minds  of  the  dis- 
ciples as  Jesus  and  they  together  approached  Jerusalem. 

Method  for  the  Study 

In  order  to  understand  and  properly  to  appreciate  the  sig- 
nificance of  much  that  happens  within  the  limits  of  the  Study, 
one  must  bring  to  it  some  realization  of  the  gap  that  separ- 
ated the  anticipations  of  the  disciples  from  those  of  Jesus  rela- 
tive to  the  meaning  and  outcome  of  the  entry  of  Jesus  into 
the  capital  of  the  nation  and  the  center  of  its  religious  life. 
What  Jesus  anticipated  has  already  been  made  clear  by  him 
more  than  once;  what  his  disciples  hoped  for  and  expected 
has  plainly  been  indicated  by  the  interpretation  they  have 
been  putting  upon  Jesus. 


STUDY  XYI 

TEACHING  AND   JOURNEYING   ON   TO 
JERUSALEM 

Content  of  the  Study 

First  Day:   (a)   Tcacliings  About  Divorce 

And  there  came  unto  him  Pharisees,  and  asked  him, 
Is  it  lawful  for  a  man  to  put  away  his  wife?  tempting 
him.  And  he  answered  and  said  unto  them,  What  did 
Moses  command  you?  And  they  said,  Moses  suffered 
to  write  a  bill  of  divorcement,  and  to  put  her  away. 
But  Jesus  said  unto  them,  For  your  hardness  of  heart 
he  wrote  you  this  commandment.  But  from  the  be- 
ginning of  the  creation,  Male  and  female  made  he 
them.  For  this  cause  shall  a  man  leave  his  father  and 
mother,  and  shall  cleave  to  his  wife;  and  the  twain 
shall  become  one  flesh :  so  that  they  are  no  more 
twain,  but  one  flesh.  What  therefore  God  hath 
joined  together,  let  not  man  put  asunder. — Mark 
id:  2-9  (S  115  A-D). 

1.  State  the  substance  of  the  argument  of  Jesus  here  in 
favor  of  the  permanent  inviolability  of  the  bond  created  by 
marriage. 

2.  What  justification  does  Jesus  give  for  setting  a  standard 
that  placed  a  scriptural  law  under  criticism? 

And  in  the  house  the  disciples  asked  him  again 
of  this  matter.  And  he  saith  unto  them,  Whosoever 
shall  put  away  his  wife,  and  marry  another,  com- 
mitteth  adultery  against  her :  and  if  she  herself  shall 
put  away  her  husband,  and  marry  another,  she  com- 
mitteth  adultery.— Mark   10:10-12   (§   115  F). 

155 


[X\a-2]  JESUS  IN  THE  RECORDS 

3.  With  what  plainly  proscribed  sin  does  Jesus  classify  the 
practice  of  easy  divorcement? 

(b)  Attitude  of  Jesus  Toivard  Children. 

And  they  brought  unto  him  little  children,  that  he 
should  touch  them :  and  the  disciples  rebuked  them. 
But  when  Jesus  saw  it,  he  was  moved  with  indigna- 
tion, and  said  unto  them,  Suffer  the  little  children  to 
come  unto  me;  forbid  them  not:  for  of  such  is  the 
kingdom  of  God.  Verily  I  say  unto  you,  Whosoever 
shall  not  receive  the  kingdom  of  God  as  a  little  child, 
he  shall  in  no  wise  enter  therein.  And  he  took  them 
in  his  arms,  and  blessed  them,  laying  his  hands  upon 
them. — Mark  10:13-16  (§  116). 

4.  What  childlike  quality  is  it  that  conditions  the  entrance 
of  any  adult  into  the  kingdom  of  God? 

Second  Day  :  Relation  of  Riches  to  Eternal  Life 

And  as  he  was  going  forth  into  the  way,  there  ran 
one  to  him,  and  kneeled  to  him,  and  asked  him,  Good 
Master,  what  shall  I  do  that  I  may  inherit  eternal 
life?  And  Jesus  said  unto  him,  Why  callest  thou 
me  good?  none  is  good  save  one,  even  God.  Thou 
knowest  the  commandments,  Do  not  kill,  Do  not 
commit  adultery,  Do  not  steal,  Do  not  bear  false  wit- 
ness, Do  not  defraud,  Honour  thy  father  and  mother. 
And  he  said  unto  him.  Master,  all  these  things  have  I 
observed  from  my  youth.  And  Jesus  looking  upon 
him  loved  him,  and  said  unto  him.  One  thing  thou 
lackest :  go,  sell  whatsoever  thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in  heaven :  and 
come,  follow  me.  But  his  countenance  fell  at  the 
saying,  and  he  went  away  sorrowful :  for  he  was  one 
that  had  great  possessions. — Mark  10:17-22  (§  117 
A-F). 

I.  What  did  Jesus  mean  about  himself  when  he  said,  "Why 
callest  thou  me  good?  none  is  good  save  one,  even  God"? 

156 


TEACHING  AND  JOURNEYING  ON     [XV 1-3! 

2.  Stated  in  the  broadest  and  most  general  terms,  what  is 
the  substance  of  the  direction  of  Jesus  to  one  who  seeks  to 
know  how  to  inherit  eternal  life? 

And  Jesus  looked  round  about,  and  saith  unto  his 
disciples,  How  hardly  shall  they  that  have  riches  enter 
into  the  kingdom  of  God!  And  the  disciples  were 
amazed  at  his  words.  But  Jesus  answereth  again, 
and  saith  unto  them,  Children,  how  hard  is  it  for 
them  that  trust  in  riches  to  enter  into  the  kingdom  of 
God!  It  is  easier  for  a  camel  to  go  through  a  needle's 
eye,  than  for  a  rich  man  to  enter  into  the  kingdom 
of  God.  And  they  were  astonished  exceedingly,  say- 
ing unto  him.  Then  who  can  be  saved?  Jesus  look- 
ing upon  them  saith.  With  men  it  is  impossible,  but 
not  with  God :  for  all  things  are  possible  with  God. — 
Mark  10:23-27  (§117  G-J). 

3.  What  is  there  in  the  nature  of  great  possessions  that 
makes  them  a  barrier  to  entrance  into  the  kingdom  of  God? 

Peter  began  to  say  unto  him,  Lo,  we  have  left  all, 
and  have  followed  thee.  Jesus  said.  Verily  I  say  unto 
you.  There  is  no  man  that  hath  left  house,  or  brethren, 
or  sisters,  or  mother,  or  father,  or  children,  or  lands, 
for  my  sake,  and  for  the  gospel's  sake,  but  he  shall 
receive  a  hundredfold  now  in  this  time,  houses,  and 
brethren,  and  sisters,  and  mothers,  and  children,  and 
lands,  with  persecutions ;  and  in  the  world  to  come 
eternal  life.  But  many  that  are  first  shall  be  last;  and 
the  last  first. — Mark  10:28-31  (§  117  K-N). 

4.  What  is  the  underlying  principle  involved  in  the  course 
of  conduct  commended  here? 

Third  Day:  (a)  Parable  of  the  Householder  and  the  Laborers 

For  the  kingdom  of  heaven  is  like  unto  a  man  that 
is  a  householder,  which  went  out  early  in  the  morn- 
ing to  hire  labourers  into  his  vineyard.  And  when  he 
had  agreed  with  the  labourers  for  a  penny  a  day,  he 

157 


IXVI-3]  JESUS  IN  THE  RECORDS 

sent  them  into  his  vineyard.  And  he  went  out  about 
the  third  hour,  and  saw  others  standing  in  the  market- 
place idle ;  and  to  them  he  said,  Go  ye  also  into  the 
vineyard,  and  whatsoever  is  right  I  will  give  you. 
And  they  went  their  way.  Again  he  went  out  about 
the  sixth  and  the  ninth  hour,  and  did  likewise.  And 
about  the  eleventh  hour  he  went  out,  and  found  others 
standing ;  and  he  saith  unto  them,  Why  stand  ye  here 
all  the  day  idle?  They  say  unto  him.  Because  no 
man  hath  hired  us.  He  saith  unto  them,  Go  ye  also 
into  the  vineyard.  And  when  even  was  come,  the  lord 
of  the  vineyard  saith  unto  his  steward.  Call  the  la- 
bourers, and  pay  them  their  hire,  beginning  from  the 
last  unto  the  first.  And  when  they  came  that  were 
hired  about  the  eleventh  hour,  they  received  every 
man  a  penny.  And  when  the  first  came,  they  sup- 
posed that  they  would  receive  more;  and  they  likewise 
received  every  man  a  penny.  And  when  they  received 
it,  they  murmured  against  the  householder,  saying. 
These  last  have  spent  but  one  hour,  and  thou  hast 
made  them  equal  unto  us,  which  have  borne  the  burden 
of  the  day  and  the  scorching  heat.  But  he  answered 
and  said  to  one  of  them,  Friend,  I  do  thee  no  wrong : 
didst  not  thou  agree  with  me  for  a  penny?  Take  up 
that  which  is  thine,  and  go  thy  way ;  it  is  my  will  to 
give  unto  this  last,  even  as  unto  thee.  Is  it  not  lawful 
for  me  to  do  what  I  will  with  mine  own?  or  is  thine 
eye  evil,  because  I  am  good?  So  the  last  shall  be 
first,  and  the  first  last. — Alatt.  20:1-16   (§   118). 

1.  State  the  truth  about  the  kingdom  of  God  that  is  taught 
by  means  of  the  parable  of  the  householder  and  the  laborers. 

2.  What  relation  does  the  truth  in  the  saying,  "So  the  last 
shall  be  first,  and  the  first  last,"  bear  to  the  central  truth 
conveyed  by  the  parable  itself? 

(b)  Jesus  Forecasts  Events  at  Jerusalem 

And  they  were  in  the  way,  going  up  to  Jerusalem; 
and  Jesus  was  going  before  them :  and  they  were 
amazed ;  and  they  that  followed  were  afraid.     And 

158 


TEACHING  AND  JOURNEYING  ON     [XVI-4] 

he  took  again  the  twelve,  and  began  to  tell  them  the 
things  that  were  to  happen  unto  him,  saying,  Behold, 
we  go  up  to  Jerusalem;  and  the  Son  of  man  shall  be 
delivered  unto  the  chief  priests  and  the  scribes;  and 
they  shall  condemn  him  to  death,  and  shall  deliver 
him  unto  the  Gentiles ;  and  they  shall  mock  him,  and 
shall  spit  upon  him,  and  shall  scourge  him,  and  shall 
kill  him ;  and  after  three  days  he  shall  rise  again. — 
Mark  10:32-34  (§  119). 

3.  "Jesus  was  going  before  them :  and  they  were  amazed ; 
and  they  that  followed  were  afraid":  what  were  probably 
those  features  of  the  situation  that  caused  amazement  and 
fear? 

4.  Why  should  Jesus  relate  to  his  disciples  so  frequently  the 
events  that  he  foresaw  as  awaiting  him  at  Jerusalem? 

Fourth  Day:  Teaching  on  Standards  of  Greatness 

And  there  come  near  unto  him  James  and  John, 
the  sons  of  Zebedee,  saying  unto  him.  Master,  we 
would  that  thou  shouldest  do  for  us  whatsoever  we 
shall  ask  of  thee.  And  he  said  unto  them,  What 
would  ye  that  I  should  do  for  you?  And  they  said 
unto  him.  Grant  unto  us  that  we  may  sit,  one  on  thy 
right  hand,  and  one  on  thy  left  hand,  in  thy  glory. 
But  Jesus  said  unto  them.  Ye  know  not  w-hat  ye  ask. 
Are  ye  able  to  drink  the  cup  that  I  drink?  or  to  be 
baptized  with  the  baptism  that  I  am  baptized  with? 
And  they  said  unto  him,  We  are  able.  And  Jesus 
said  unto  them.  The  cup  that  I  drink  ye  shall  drink ; 
and  with  the  baptism  that  I  am  baptized  withal  shall 
ye  be  baptized :  but  to  sit  on  my  right  hand  or  on  my 
left  hand  is  not  mine  to  give :  but  it  is  for  them  for 
whom  it  hath  been  prepared. — Mark  10:35-40  (§  120 
A-G). 

1.  What  did  James  and  John  mean  by  "thy  glory"? 

2.  Where  and  when  did  the  sons  of  Zebedee  e.xpect  that 
the  "glory"  of  Jesus  would  come  to  full  realization? 

159 


[XVI-5]  JESUS  IN  THE  RECORDS 

3.  Why  should  the  request  come  from  James  and  John  at 
this  particular  time  in  the  career  of  Jesus? 

4.  What  did  Jesus  mean  by  "the  cup"?  and  by  "the  bap- 
tism"? 

5.  What  is  the  conception  of  Jesus  as  to  the  way  to  obtain 
high  rank  in  the  kingdom  of  God? 

Fifth  Day:  Teaching  on  Standards  of  Greatness 

And  when  the  ten  heard  it,  they  began  to  be  moved 
with  indignation  concerning  James  and  John.  And 
Jesus  called  them  to  him,  and  saith  unto  them,  Ye 
know  that  they  which  are  accounted  to  rule  over  the 
Gentiles  lord  it  over  them ;  and  their  great  ones  exer- 
cise authority  over  them.  But  it  is  not  so  among  you: 
but  whosoever  would  become  great  among  you,  shall 
be  your  minister :  and  whosoever  would  be  first  among 
you,  shall  be  servant  of  all.  For  verily  the  Son  of 
man  came  not  to  be  ministered  unto,  but  to  minister, 
and  to  give  his  life  a  ransom  for  many. — Mark 
10:  41-45  .(§  120  H-K). 

1.  For  what  reason  did  the  ten  have  indignation  over  the 
request  made  to  Jesus  by  the  sons  of  Zebedee? 

2.  What  view  as  to  the  nature  of  the  kingdom  of  God  had 
just  led  James  and  John  to  ask  the  favor  from  Jesus?  What 
view  now  dominated  the  minds  of  the  rest  in  the  group  of 
disciples? 

3.  What  conception  of  the  kingdom  of  God  controls  the 
thought  of  Jesus  in  the  sayings  spoken  by  him  to  correct  the 
indignation  of  the  ten  disciples? 

4.  What  is  the  method  of  Jesus  for  the  attainment  of  great- 
ness by  his  disciples? 

5.  Wherein  does  the  way  that  led  Jesus  to  high  rank  differ 
from  the  way  prescribed  by  him  for  his  disciples? 

Sixth  Day:  (a)  The  Blind  Beggar  of  Jericho 

And   they   come   to   Jericho :   and   as   he   went   out 
from  Jericho,  with  his  disciples  and  a  great  multitude, 
160 


TEACHING  AND  JOURNEYING  ON     [XVI-6] 

the  son  of  Timseus,  Bartimseus,  a  blind  beggar,  was 
sitting  by  the  way  side.  And  when  he  heard  that  it 
was  Jesus  of  Nazareth,  he  began  to  cry  out,  and  say, 
Jesus,  thou  son  of  David,  have  mercy  on  me.  And 
many  rebuked  him,  that  he  should  hold  his  peace : 
but  he  cried  out  the  more  a  great  deal,  Thou  son  of 
David,  have  mercy  on  me.  And  Jesus  stood  still,  and 
said,  Call  ye  him.  And  they  call  the  blind  man,  say- 
ing unto  him.  Be  of  good  cheer:  rise,  he  calleth  thee. 
And  he,  casting  away  his  garment,  sprang  up,  and 
came  to  Jesus.  And  Jesus  answered  him,  and  said. 
What  wilt  thou  that  I  should  do  unto  thee?  And  the 
blind  man  said  unto  him,.  Rabboni.  that  I  may 
receive  my  sight.  And  Jesus  said  unto  him,  Go  thy 
way ;  thy  faith  hath  made  thee  whole.  And  straight- 
way he  received  his  sight,  and  followed  him  in  the 
way. — Mark    10:46-52    (§    121). 

1.  "Jesus,  thou  son  of  David":  what  interpretation  of  Jesus 
is  implied  in  this  mode  of  address  by  the  blind  man? 

2.  "Thy  faith  hath  made  thee  whole":  what  was  the  "faith" 
that  the  blind  man  had  ? 

(b)   The  Rich  Publican  of  Jericho 

And  he  entered  and  was  passing  through  Jericho. 
And  behold,  a  man  called  by  name  Zacchaeus ;  and 
he  was  a  chief  publican,  and  he  was  rich.  And  he 
sought  to  see  Jesus  who  he  was ;  and  could  not  for 
the  crowd,  because  he  was  little  of  stature.  And  he 
ran  on  before,  and  climbed  up  into  a  sycomore  tree 
to  see  him :  for  he  was  to  pass  that  way.  And  when 
Jesus  came  to  the  place,  he  looked  up,  and  said  unto 
him,  Zacchceus,  make  haste,  and  come  down ;  for 
to-day  I  must  abide  at  thy  house.  And  he  made 
haste,  and  came  down,  and  received  him  joyfully. 
And  when  they  saw  it,  they  all  murmured,  saying, 
He  is  gone  in  to  lodge  with  a  man  that  is  a  sinner. 
And  Zacchseus  stood,  and  said  unto  the  Lord.  Behold, 
Lord,  the  half  of  my  goods  I  give  to  the  poor;  and  if 
I  have  wrongfully  exacted  aught  of  any  man,  I  restore 
161 


[XVI-7]  JESUS  IN  THE  RECORDS 

fourfold.  And  Jesus  said  unto  him.  To-day  is  salva- 
tion come  to  this  house,  forasmuch  as  he  also  is  a  son 
of  Abraham.  For  the  Son  of  man  came  to  seek  and 
to  save  that  which  was  lost. — Luke  19:  i-io  (§  122). 

3.  "He  is  gone  in  to  lodge  with  a  man  that  is  a  sinner" : 
record  the  previous  occasions  on  which  Jesus  had  been  criti- 
cised for  somewhat  similar  action. 

4.  What  is  the  justification  that  Jesus  gives  here  for  his  asso- 
ciation with  "a  man  that  is  a  sinner,"  in  opposition  to  the  reli- 
gious conventions  of  his  day? 

Seventh  Day  :  Appearance  of  the  Kingdom  of  God 

And  as  they  heard  these  things,  he  added  and 
spake  a  parable,  because  he  was  nigh  to  Jerusalem, 
and  because  they  supposed  that  the  kingdom  of  God 
was  immediately  to  appear. — Luke  19:  11   (§  123  A). 

1.  What  bearing  does  the  supposition  here  mentioned  have 
upon  the  recent  request  to  Jesus  from  James  and  John? 
and  upon  the  attitude  thereto  of  the  other  disciples? 

2.  What  does  the  evidence  here  indicate  as  to  the  supposed 
location  of  the  controlling  center  of  the  expected  kingdom  of 
God? 

3.  What  had  Jesus  said  or  done  that  should  lead  his  dis- 
ciples to  expect  "that  the  kingdom  of  God  was  immediately 
to  appear"? 

He  said  therefore,  A  certain  nobleman  went  into  a 
far  country  to  receive  for  himself  a  kingdom,  and  to 
return.  And  he  called  ten  servants  of  his,  and  gave 
them  ten  pounds,  and  said  unto  them.  Trade  ye  here- 
with till  I  come.  But  his  citizens  hated  him,  and  sent 
an  ambassage  after  him,  saying,  W'e  will  not  that  this 
man  reign  over  us.  And  it  came  to  pass,  when  he  was 
come  back  again,  having  received  the  kingdom,  that  he 
commanded  these  servants,  unto  whom  he  had  given 
the  money,  to  be  called  to  him,  that  he  might  know 
162 


TEACHING  AND  JOURNEYING  ON     [XVI-7] 

what  they  had  gained  by  trading.  And  the  first  came 
before  him,  saying.  Lord,  thy  pound  hath  made  ten 
pounds  more.  And  he  said  unto  him,  Well  done,  thou 
good  servant:  because  thou  wast  found  faithful  in  a 
very  little,  have  thou  authority  over  ten  cities.  And 
the  second  came,  saying.  Thy  pound,  Lord,  hath  made 
five  pounds.  And  he  said  unto  him  also.  Be  thou 
also  over  five  cities.  And  another  came,  saying.  Lord, 
behold,  here  is  thy  pound,  which  I  kept  laid  up  in 
a  napkin :  for  I  feared  thee,  because  thou  art  an 
austere  man :  thou  takest  up  that  thou  layedst  not 
down,  and  reapest  that  thou  didst  not  sow.  He  saith 
unto  him.  Out  of  thine  own  mouth  will  I  judge  thee, 
thou  wicked  servant.  Thou  knewest  that  I  am  an 
austere  man,  taking  up  that  I  laid  not  down,  and 
reaping  that  I  did  not  sow  ;  then  wherefore  gavest  thou 
not  my  money  into  the  bank,  and  I  at  my  coming 
should  have  required  it  with  interest?  And  he  said 
unto  them  that  stood  by,  Take  away  from  him  the 
pound,  and  give  it  unto  him  that  hath  the  ten  pounds. 
And  they  said  unto  him.  Lord,  he  hath  ten  pounds. 
I  say  unto  you,  that  unto  every  one  that  hath  shall  be 
given  ;  but  from  him  that  hath  not,  even  that  which  he 
hath  shall  be  taken  away  from  him.  Howbeit  these 
mine  enemies,  which  would  not  that  I  should  reign 
over  them,  bring  hither,  and  slay  them  before  me. — 
Luke  19:  12-27  (§  ^22  B-L). 

4.  Make  a  statement  of  the  truth  that  you  derive  from  the 
parable  of  the  pounds. 

5.  What  relation  does  the  central  thought  of  the  parable 
bear  to  the  circumstances  that  called  forth  the  parable  from 
Jesus? 

And  when  he  had  thus  spoken,  he  went  on  before, 
going  up  to  Jerusalem. — Luke  19:28  (§  123  M). 


163 


[XVI-p]  JESUS  IN  THE  RECORDS 

Leadixg  Problems  of  the  Study 

1.  What  Jesus  considered  sufficient  grounds  for  divorce  of 
man  and  wife. 

2.  Qualities  found  by  Jesus  in  children  that  led  him  to  asso- 
ciate them  with  the  kingdom  of  God. 

3.  The  way  to  inherit  eternal  life  as  outlined  by  Jesus. 

4.  Why  riches  make  difficult  the  attainment  of  eternal  life. 

5.  Nature  of  the  standard  set  by  Jesus  for  the  achievement 
of  true  greatness. 

6.  The  view  of  Jesus  as  to  the  time  for  the  appearance  of 
the  kingdom  of  God. 


Some  Findings  in  the  Study 

The  genesis  of  the  convictions  of  Jesus  relative  to  the  prac- 
tice of  divorce. 

The  exacting  nature  of  the  demands  made  by  Jesus  upon 
any  one  who  would  inherit  eternal  life. 

Some  primary  hindrances  to  an  entrance  into  the  kingdom 
of  God. 

The  policy  of  Jesus,  in  relation  to  his  disciples,  concerning 
the  events  that  he  foresaw  as  awaiting  him  at  Jerusalem,  and 
the  attitude  of  the  disciples  toward  them. 

The  originality  and  searching  character  of  the  tests  that 
Jesus  would  apply  to  any  ambition  for  place  or  power. 

The  freedom  of  Jesus  from  current  misapprehensions  as 
to  the  development  of  the  kingdom  of  God. 


164 


STUDY  XVII 

CHALLENGE  OF  THE  JERUSALEM  LEADERS 
BY  JESUS 

Jesus  Enters  Jerusalem  as  a  Popular  Leader 

Jesus  Enters  Jerusalem  as  a  Popular  Leader 

Jesus  Returns  to  Jerusalem 

Jesus  Casts  Commerce  from  the  Temple 

Jesus  Casts  Commerce  from  the  Temple 

Faith  as  a  Power 

Faith  as  a  Power 


Purposes  of  the  Study 

To  observe  the  methods  employed  by  Jesus  on  his  arrival 
at  the  capital  of  the  nation  and  the  seat  of  its  religious  life. 

To  study  the  impressions  created  by  Jesus  in  Jerusalem,  on 
the  one  hand  upon  the  populace,  and  on  the  other  upon  the 
religious  leaders. 

To  find  what  kind  of  reception  was  given  to  Jesus  by  the 
various  elements  that  made  up  the  life  of  Jerusalem. 

Method  for  the  Study 

It  will  hardly  do  to  observe  the  early  movements  of  Jesus  in 
Jerusalem  with  the  mind  already  controlled  by  some  final 
conclusion  as  to  who  or  what  he  was.  Rather  one  should  let 
these  events  at  Jerusalem  become  notable  contributions  toward 
an  understanding  of  him. 

And  further,  confusion  should  not  be  allowed  between  the 
interpretation  of  him  at  this  period  of  his  career  by  the  dis- 
ciples and  the  multitudes,  and  his  own  understanding  of  him- 
self. 


STUDY  XVII 

CHALLENGE  OF  THE  JERUSALEM 
LEADERS  BY  JESUS 

Content  of  the  Study 
First  Day:  Jesus  Enters  Jcntsalon  as  a  Popular  Leader 

1.  What  part  of  Palestine  had  been  the  scene  of  the  public 
activity  of  Jesus  so  far  in  his  career? 

2.  What  reports  of  visits  of  Jesus  to  Jerusalem  or  there- 
abouts do  the  records  contain  previous  to  this  time? 

3.  How  account  for  the  choice  made  by  Jesus  of  the  main 
field   for  his  public  work? 

4.  What  attention  had  the  capital  of  the  nation  given  to 
the  work  that  Jesus  had  been  carrying  forward  in  the  prov- 
inces? 

5.  What  had  been  the  attitude  of  Jesus  before  this  to  the 
interpretations  of  himself  as  the  Christ? 

6.  What  hopes  and  expectations  had  the  approach  of  Jesus  to 
Jerusalem  awakened  in  the  minds  of  his  disciples? 

Second  Day:  Jesus  Enters  Jerusalem  as  a  Popular  Leader 

And  when  they  draw  nigh  unto  Jerusalem,  unto 
Bethphage  and  Bethany,  at  the  mount  of  Olives,  he 
sendeth  two  of  his  disciples,  and  saith  unto  them,  Go 
your  way  into  the  village  that  is  over  against  you :  and 
straightway  as  ye  enter  into  it,  ye  shall  find  a  colt  tied, 
whereon  no  man  ever  yet  sat;  loose  him,  and  bring 
him.  And  if  any  one  say  unto  you.  Why  do  ye  this? 
say  ye,  The  Lord  hath  need  of  him ;  and  straightway 
he  will  send  him  back  hither.  And  they  went  away, 
and  found  a  colt  tied  at  the  door  without  in  the  open 
167 


[XVII-3]  JESUS  IN  THE  RECORDS 

street;  and  they  loose  him.  And  certain  of  them  that 
stood  there  said  unto  them,  What  do  ye,  loosing  the 
colt?  And  they  said  unto  them  even  as  Jesus  had 
said :  and  they  let  them  go.  And  they  bring  the  colt 
unto  Jesus,  and  cast  on  him  their  garments ;  and  he 
sat  upon  him.  And  many  spread  their  garments  upon 
the  way ;  and  others  branches,  which  they  had  cut 
from  the  fields.  And  they  that  went  before,  and  they 
that  followed,  cried,  Hosanna ;  Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord :  Blessed  is  the  king- 
dom that  Cometh,  the  kingdom  of  our  father  David: 
Hosanna  in  the  highest. 

And  he  entered  into  Jerusalem,  into  the  temple; 
and  when  he  had  looked  round  about  upon  all  things, 
it  being  now  eventide,  he  went  out  unto  Bethany 
with  the  twelve. — Mark  ii:  i-ii    (§  124). 

1.  What  was  the  purpose  of  Jesus  in  approaching  Jerusalem 
in  the  notable  manner  here  recorded  of  him? 

2.  What  did  the  disciples  and  the  multitudes  conclude  from 
the  mode  of  entrance  of  Jesus  into  the  capital  of  the  nation? 

3.  "Blessed  is  the  kingdom  that  cometh,  the  kingdom  of  our 
father  David":  what  conception  of  the  expected  work  of  Jesus 
did  the  followers  express  by  their  use  of  these  words  as  they 
accompanied  Jesus  toward  Jerusalem? 

4.  What  attitude  did  Jesus  take  on  this  occasion  toward  the 
interpretation  put  upon  his  work  and  movements  by  these  dis- 
ciples and  followers? 

5.  What  is  the  difference  between  the  estimate  of  Jesus  that 
found  expression  (Mark,  above)  on  the  way  to  Jerusalem 
and  the  estimate  recorded  thus  by  Matthew :  "And  when  he 
was  come  into  Jerusalem,  all  the  city  was  stirred,  saying. 
Who  is  this?  And  the  multitudes  said,  This  is  the  prophet, 
Jesus,  from  Nazareth  of  Galilee." — Matt.  21 :  10,  11  (§  124  J). 

Third  Day  :  Jesus  Returns  to  Jerusalem 

And  on  the  morrow,  when  they  were  come  out  from 
Bethany,  he  hungered.    And  seeing  a  fig  tree  afar  off 
168 


CHALLENGE  OF  JERUSALEM  LEADERS  [XVII-4I 

having  leaves,  he  came,  if  haply  he  might  find  any- 
thing thereon :  and  when  he  came  to  it,  he  found 
nothing  but  leaves;  for  it  was  not  the  season  of  figs. 
And  he  answered  and  said  unto  it.  No  man  eat  fruit 
from  thee  henceforward  for  ever.  And  his  disciples 
heard  it. — Mark  11  :  12-14  (§  125). 

1.  "It  was  not  the  season  of  figs":  why  then  had  Jesus  ap- 
proached the  tree  in  the  hope  of  finding  something  to  eat 
thereon  ? 

2.  "No  man  eat  fruit  from  thee  henceforward  for  ever" : 
what  was  the  motive  or  purpose  of  Jesus  in  saying  these  words 
of  the  fig  tree? 

Fourth  Day:  Jesus  Casts  Commerce  from  the  Temple 

1.  On  a  visit  to  Jerusalem,  as  a  youth,  in  what  phase  of  the 
activities  centering  in  the  temple  had  Jesus  manifested  the 
deepest  interest? 

2.  What  position  had  Jesus  taken  in  reference  to  the  pay- 
ment of  the  temple  tax  or  tribute  by  himself  and  his  dis- 
ciples? 

3.  What  part  did  the  temple  at  Jerusalem  have  in  the  reli- 
gious life  (a)  of  the  Jews  in  Palestine?  and  (b)  of  the  Jews 
scattered  abroad? 

4.  What  feast  of  the  year  brought  the  greatest  multitudes 
to  Jerusalem  for  the  sacrifices  and  the  worship  of  the  temple? 

5.  What  were  some  of  the  animals  sacrificed  at  the  feast  of 
the  passover? 

Fifth  Day:  Jesus  Casts  Commerce  from  the  Temple 

And  they  come  to  Jerusalem :  and  he  entered  into 
the  temple,  and  began  to  cast  out  them  that  sold  and 
them  that  bought  in  the  temple,  and  overthrew  the 
tables  of  the  money-changers,  and  the  seats  of  them 
that  sold  the  doves ;  and  he  would  not  suffer  that  any 
man  should  carry  a  vessel  through  the  temple.  And 
169 


[XVII-6]  JESUS  IN  THE  RECORDS 

he  taught,  and  said  unto  them,  Is  it  not  written,  My 
house  shall  be  called  a  house  of  prayer  for  all  the 
nations?  but  ye  have  made  it  a  den  of  robbers.  And 
the  chief  priests  and  the  scribes  heard  it,  and  sought 
how  they  might  destroy  him :  for  they  feared  him,  for 
all  the  multitude  was  astonished  at  his  teaching. 

And    every    evening    he    went    forth    out    of    the 
city. — Mark  11:15-19  (§  126). 

1.  "Them  that  sold  and  them  that  bought  in  the  temple": 
what  were  the  articles  of  commerce  that  would  most  naturally 
find  a  market  within  the  temple  enclosure? 

2.  "And  overthrew  the  tables  of  the  money-changers" :  what 
were  the  circumstances  that  made  the  temple  a  productive  field 
for  the  men  engaged  in  money-changing? 

3.  "Them  that  sold  the  doves" :  for  what  purpose  were  the 
doves  used  in  this  place? 

4.  "Ye  have  made  it  a  den  of  robbers":  what  ulterior  motive 
had  the  temple  authorities  for  permitting  the  encroachment 
of  commerce  upon  the  sacred  precincts  of  the  temple? 

5.  "Sought  how  they  might  destroy  him" :  what  reason  had 
they  for  wishing  to  put  Jesus  to  death? 

6.  "All  the  multitude  was  astonished  at  his  teaching" :  how 
account  for  the  contrast  between  the  popular  attitude  and  the 
official  attitude  toward  Jesus? 


Sixth  Day  :  Faith  as  a  Power 

1.  What  relation  had  the  exercise  of  faith  by  the  individual 
borne  to  the  exercise  of  power  by  Jesus  during  his  public 
activity  in   Galilee? 

2.  In  what  different  senses  had  Jesus  used  the  word  faith  or 
belief  on  past  occasions  during  his  work? 

3.  In  what  measure  did  faith  have  an  intellectual  content  in 
the  usage  of  Jesus? 

4.  What  relation  had  Jesus  established  between  faith  and 
prayer  in  his  teaching? 

170 


CHALLENGE  OF  JERUSALEM  LEADERS  [XVII-7] 

5.  In  what  respects  does  the  meaning  of  faith  as  used  by 
Jesus  differ  from  its  meaning  in  modern  religious  phrase- 
ology ? 

Seventh  Day  :  Faith  as  a  Poivcr 

And  as  they  passed  by  in  the  morning,  they  saw  the 
fig  tree  withered  away  from  the  roots.  And  Peter 
calling  to  remembrance  saith  unto  him,  Rabbi,  behold, 
the  fig  tree  which  thou  cursedst  is  withered  away. 
And  Jesus  answering  saith  unto  them,  Have  faith  in 
God.  Verily  I  say  unto  you.  Whosoever  shall  say 
unto  this  mountain,  Be  thou  taken  up  and  cast  into  the 
sea ;  and  shall  not  doubt  in  his  heart,  but  shall  believe 
that  what  he  saith  cometh  to  pass ;  he  shall  have  it. 
Therefore  I  say  unto  you.  All  things  whatsoever  ye 
pray  and  ask  for,  believe  that  ye  have  received  them, 
and  ye  shall  have  them.  And  whensoever  ye  stand 
praying,  forgive,  if  ye  have  aught  against  any  one ; 
that  your  Father  also  which  is  in  heaven  may  forgive 
you  your  trespasses. — Mark  11:20-25  (§  127). 

1.  "The  fig  tree  which  thou  cursedst":  what  justification 
was  there  for  using  the  term  "cursed"  in  connection  with  the 
event  of  the  fig  tree? 

2.  "Have  faith  in  God" :  how  establish  connection  between 
the  sayings  of  Jesus  about  faith  and  the  episode  of  the  fig 
tree? 

3.  Cast  the  saying  of  Jesus  about  the  removal  of  a  mountain 
into  the  form  of  a  broad  principle  of  faith  that  accords  with 
the  thought  of  Jesus  as  expressed  here. 

4.  Elaborate  somewhat  the  saying  of  Jesus  about  prayer, 
formulating  it  so  that  the  intended  thought  may  become  clear 
and  beyond  doubt. 

5.  In  what  regards  does  the  saying  of  Jesus  about  forgive- 
ness diflfer  from  such  a  principle  of  relationships  as,  All 
things  therefore  whatsoever  ye  would  that  God  should  do 
unto  you,  even  so  do  ye  also  unto  men  ? 

171 


[XVII-p]  JESUS  IN  THE  RECORDS 

Leading  Problems  of  the  Study 

1.  What  Jesus  hoped  to  accomplish  by  the  manner  of  his 
entrj-  into  Jerusalem. 

2.  What  was  meant  by  the  actions  and  the  sayings  of  the  dis- 
ciples and  the  multitudes  as  Jesus  approached  the  capital. 

3.  The  probable  effect  of  the  entry  of  Jesus  upon  the  reli- 
gious authorities. 

4.  What  object  Jesus  had  in  mind  when  he  cast  the  traffick- 
ers from  the  temple. 

5.  The  outcome  of  the  early  activities  of  Jesus  in  Jerusalem. 


Some  Findings  in  the  Study 

The  resolute  and  open  way  that  Jesus  advanced  toward 
what  he  had  foreseen  as  the  fate  that  Jerusalem  held  for  him. 

The  popular  conception  at  this  time  of  Jesus,  and  of  his 
relation  to  the  national  hopes  and  expectations. 

The  depth  of  the  convictions  and  feelings  of  Jesus  as  to  the 
grave  abuses  that  marked  the  religious  life  of  Jerusalem. 

The  radical  character  of  the  methods  of  Jesus,  and  their 
effect  upon  those  in  authority. 


172 


STUDY  XVIII 

FINAL  COXTEST  OF  JESUS  WITH  THE 
JEWISH  RULERS 

Jewish  Rulers  Challenge  the  Authority  of  Jesus 
Parables  in  Condemnation  of  Jewish  Leaders 
Parables  in  Condemnation  of  Jewish  Leaders 
Parables  in  Condemnation  of  Jewish  Leaders 
Efforts  to  Accumulate  Evidence  Against  Jesus 
Efforts  to  Accumulate  Evidence  Against  Jesus 
The  Problem  of  the  Christ 


Purposes  of  the  Study 

To  learn  the  grounds  of  the  objection  made  to  Jesus  in 
Jerusalem  by  those  who  held  religious  authority  there,  and 
also  the  response  of  Jesus  to  the  demands  they  made. 

To  examine  the  judgments  passed  by  Jesus  upon  those  who 
challenged  him,  and  to  ascertain  how  he  viewed  the  develop- 
ment of  leadership  for  the  future  of  his  people. 

To  follow  the  efiforts  made  to  place  Jesus  in  some  com- 
promising position  that  would  result  in  unfavorable  official 
action. 

Method  for  the  Study 

Endeavor  to  make  real  for  the  mind  that  sense  of  custodian- 
ship for  the  things  of  God  which  dominated  the  Jewish  reli- 
gious authorities  at  Jerusalem.  Thus  one  will  better  under- 
stand, on  the  one  hand,  their  problem  as  to  the  seat  of  reli- 
gious authority,  and  on  the  other,  the  intended  meanings  of 
Jesus  in  the  parables  directed  against  them. 

In  order  to  grasp  the  significance  of  the  several  efforts  to 
ensnare  Jesus,  attention  must  be  held  both  upon  the  factional 
differences  among  the  Jews  and  upon  the  position  of  the  whole 
nation  relative  to  Rome. 


STUDY  XVIII 

FINAL  CONTEST  OF  JESUS  WITH  THE 
JEWISH  RULERS 

Content  of  the  Study 

First  Day:  Jewish  Rulers  Challenge  the  Authority  of  Jesus 

And  they  come  again  to  Jerusalem :  and  as  he  was 
walking  in  the  temple,  there  come  to  him  the  chief 
priests,  and  the  scribes,  and  the  elders ;  and  they  said 
unto  him,  By  what  authority  doest  thou  these  things? 
or  who  gave  thee  this  authority  to  do  these  things? 
And  Jesus  said  unto  them,  I  will  ask  of  you  one 
question,  and  answer  me,  and  I  will  tell  you  by  what 
authority  I  do  these  things.  The  baptism  of  John, 
was  it  from  heaven,  or  from  men  ?  answer  me.  And 
they  reasoned  with  themselves,  saying.  If  we  shall  say. 
From  heaven ;  he  will  say,  Why  then  did  ye  not 
believe  him?-  But  should  we  say.  From  men — they 
feared  the  people :  for  all  verily  held  John  to  be  a 
prophet.  And  they  answered  Jesus  and  say.  We  know 
not.  And  Jesus  saith  unto  them.  Neither  tell  I  you 
by  what  authority  I  do  these  things. — Mark  11:27-33 
(§   128). 

1.  "By  what  authority  doest  thou  these  things?":  what  were 
some  of  the  outstanding  "things"  that  Jesus  had  recently 
done? 

2.  A\'iiy  did  Jesus  meet  the  interrogation  of  the  Jewish 
rulers  by  asking  them  a  question  instead  of  answering  their 
question? 

3.  In  their  relations  with  Jesus,  what  factor  had  the  Jewish 
rulers  to  consider  as  fully  as  the  advantage  of  getting  the 
better  of  an  argument  with  him? 

175 


[XVIII-2]  JESUS  IN  THE  RECORDS 

4.  Why  should  Jesus  finally  refuse  to  make  any  statement 
about  the  source  of  the  authority  for  his  acts? 

Second  Day  :  Parables  in  Condemnation  of  Jezvish  Leaders 

But  what  think  ye?  A  man  had  two  sons;  and  he 
came  to  the  first,  and  said,  Son,  go  work  to-day  in  the 
vineyard.  And  he  answered  and  said,  I  will  not :  but 
afterward  he  repented  himself,  and  went.  And  he 
came  to  the  second,  and  said  likewise.  And  he  an- 
swered and  said,  I  go,  sir:  and  went  not.  Whether  of 
the  twain  did  the  will  of  his  father?  They  say,  The 
first.  Jesus  saith  unto  them,  Verily  I  say  unto  you, 
that  the  publicans  and  the  harlots  go  into  the  kingdom 
of  God  before  you.  For  John  came  unto  you  in  the 
way  of  righteousness,  and  ye  believed  him  not:  but 
the  publicans  and  the  harlots  believed  him:  and  ye, 
when  ye  saw  it,  did  not  even  repent  yourselves  after- 
ward, that  ye  might  believe  him. — Alatt,  21 :  28-32 
(§   129  A  B). 

1.  What  is  the  ultimate  test  of  the  real  and  final  worth  of 
the  sons  ? 

2.  Judged  by  the  standard  for  the  sons  here  set  by  Jesus, 
what  is  the  relative  place  in  religion  of  profession  (the  intel- 
lect) and  of  action  (the  will)  ? 

3.  Why  does  Jesus  use  the  attitude  of  different  classes 
toward  the  work  of  John  the  Baptist  as  a  basis  for  passing 
judgment  upon  their  relation  to  the  kingdom  of  God? 

Third  Day  :  Parables  in  Condemnation  of  Jewish  Leaders 

And  he  began  to  speak  unto  them  in  parables.  A 
man  planted  a  vineyard,  and  set  a  hedge  about  it,  and 
digged  a  pit  for  the  winepress,  and  built  a  tower,  and 
let  it  out  to  husbandmen,  and  went  into  another 
country.  And  at  the  season  he  sent  to  the  husband- 
men a  servant,  that  he  might  receive  from  the  hus- 
bandmen of  the  fruits  of  the  vineyard.  And  they  took 
him,  and  beat  him,  and  sent  him  away  empty.  And 
■    176 


FINAL  CONTEST  WITH  RULERS  [XVIII-4] 

again  he  sent  unto  them  another  servant ;  and  him 
they  wounded  in  the  head,  and  handled  shamefully. 
And  he  sent  another ;  and  him  they  killed  :  and  many 
others ;  beating  some,  and  killing  some.  He  had  yet 
one,  a  beloved  son :  he  sent  him  last  unto  them, 
saying,  They  will  reverence  my  son.  But  those 
husbandmen  said  among  themselves,  This  is  the  heir ; 
come,  let  us  kill  him,  and  the  inheritance  shall  be 
ours.  And  they  took  him,  and  killed  him,  and  cast 
him  forth  out  of  the  vineyard.  What  therefore  will 
the  lord  of  the  vineyard  do?  he  will  come  and  destroy 
the  husbandmen,  and  will  give  the  vineyard  unto 
others.     Have  ye  not  read  even  this  scripture; 

The  stone  which  the  builders  rejected, 

The  same  was  made  the  head  of  the  corner: 

This  was  from  the  Lord, 

And  it  is  marvellous  in  our  eyes? 
And  they  sought  to  lay  hold  on  him ;  and  they  feared  ■ 
the  multitude ;   for  they  perceived  that  he  spake  the 
parable  against  them :   and  they  left  him,  and   went 
away. — I^Iark  12:1-12  (§  129  C-K). 

1.  What  is  the  truth  that  Jesus  intended  should  be  deduced 
from  the  parable  of  the  vineyard? 

2.  "They  feared  the  multitude" :  for  what  reason  did  "the 
chief  priests,  and  the  scribes,  and  the  elders"  fear  the  com- 
mon people  in  connection  with  their  designs  to  make  Jesus  a 
prisoner? 

3.  "They  perceived  that  he  spake  the  parable  against  them" : 
what  inference  did  they  draw  from  the  parable  that  resulted 
in  such  a  conclusion? 

Fourth  Day:  Parables  in  Condemnation  of  Jexvish  Leaders 

And  Jesus  answered  and  spake  again  in  parables 
unto  them,  saying.  The  kingdom  of  heaven  is  likened 
unto  a  certain  king,  which  made  a  marriage  feast  for 
his  son,  and  sent  forth  his  servants  to  call  them  that 
were  bidden  to  the  marriage  feast :  and  they  would 
not  come.  Again  he  sent  forth  other  servants,  saying, 
177 


[XVIII-4]  JESUS  IN  THE  RECORDS 

Tell  them  that  are  bidden,  Behold,  I  have  made  ready 
my  dinner :  my  oxen  and  my  fallings  are  killed,  and 
all  things  are  ready  :  come  to  the  marriage  feast.  But 
they  made  light  of  it,  and  went  their  ways,  one  to  his 
own  farm,  another  to  his  merchandise :  and  the  rest 
laid  hold  on  his  servants,  and  entreated  them  shame- 
fully, and  killed  them.  But  the  king  was  wroth ;  and 
he  sent  his  armies,  and  destroyed  those  murderers, 
and  burned  their  city.  Then  saith  he  to  his  servants, 
The  wedding  is  ready,  but  they  that  were  bidden  were 
not  worthy.  Go  ye  therefore  unto  the  partings  of  the 
highways,  and  as  many  as  ye  shall  find,  bid  to  the 
marriage  feast.  And  those  servants  went  out  into  the 
highways,  and  gathered  together  all  as  many  as  they 
found,  both  bad  and  good :  and  the  wedding  was  filled 
with  guests. — Alatt.  22:  i-io  (§  129  L-0). 

1.  Make  a  statement  of  the  truth  that  Jesus  taught  by  means 
of  the  parable  of  the  marriage  feast. 

2.  What  are  the  likenesses  and  the  differences  between  the 
conception  conveyed  by  the  parable  of  the  vineyard  (Third 
Day)  and  that  expressed  in  the  parable  of  the  marriage  feast? 

But  when  the  king  came  in  to  behold  the  guests, 
he  saw  there  a  man  which  had  not  on  a  wedding- 
garment  :  and  he  saith  unto  him.  Friend,  how  camest 
thou  in  hither  not  having  a  wedding-garment?  And 
he  was  speechless.  Then  the  king  said  to  the  servants, 
Bind  him  hand  and  foot,  and  cast  him  out  into  the 
outer  darkness ;  there  shall  be  the  weeping  and  gnash- 
ing of  teeth.  For  many  are  called,  but  few  chosen. 
— Matt.  22:  11-14  (§  129  P). 

3.  Under  the  circumstances  of  the  calling  and  gathering  of 
the  guests,  what  opportunity  had  there  been  for  providing 
a   wedding-garment? 

4.  In  what  measure  did  the  offence  merit  the  punishment? 

5.  "For  many  are  called,  but  few  chosen" :  what  relation 
does  that  saying  bear  to  the  situation  described  by  the  parable? 

178 


FINAL  CONTEST  WITH  RULERS  [XVIII-5] 

Fifth  Day:  Efforts  to  Accumulate  Evidotcc  Agcriust  Jesus 

And  they  send  unto  him  certain  of  the  Pharisees 
and  of  the  Herodians,  that  they  might  catch  him  in 
taJk.  And  when  they  were  come,  they  say  unto  him, 
Master,  we  know  that  thou  art  true,  and  carest  not 
for  any  one:  for  thou  regardest  not  the  person  of  men, 
but  of  a  truth  teachest  the  way  of  God:  Is  it  lawful 
to  give  tribute  unto  Caesar,  or  not?  Shall  we  give,  or 
shall  we  not  give?  But  he,  knowing  their  hypocrisy, 
said  unto  them.  Why  tempt  ye  me?  bring  me  a 
penny,  that  I  may  see  it.  And  they  brought  it.  And 
he  saith  unto  them.  Whose  is  this  image  and  super- 
scription? And  they  said  unto  him,  Csesar's.  And 
Jesus  said  unto  them,  Render  unto  Caesar  the  things 
that  are  Caesar's,  and  unto  God  the  things  that  are 
God's.  And  they  marvelled  greatly  at  him. — Mark 
12:  13-17  (§  130  A-D). 

1.  "That  they  might  catch  him  in  talk":  what  did  they  hope 
to  accomplish  by  doing  so? 

2.  "Is  it  lawful  to  give  tribute  unto  Caesar,  or  not?":  Why 
did  they  choose  that  problem  as  one  to  place  before  Jesus? 

3.  "Render  unto  Caesar  the  things  that  are  Caesar's,  and  unto 
God  the  things  that  are  God's":  set  forth  this  response  of 
Jesus  in  such  form  as  to  make  clear  its  political  and  religious 
implications. 

Sixth  Day:  Efforts  to  Accumulate  Evidence  Against  Jesus 

And  there  come  unto  him  Sadducees,  which  say 
that  there  is  no  resurrection ;  and  they  asked  him, 
saying.  Master,  Moses  wrote  unto  us.  If  a  man's 
brother  die,  and  leave  a  wife  behind  him,  and  leave 
no  child,  that  his  brother  should  take  his  wife,  and 
raise  up  seed  unto  his  brother.  There  were  seven 
brethren :  and  the  first  took  a  wife,  and  dying  left  no 
seed ;  and  the  second  took  her,  and  died,  leaving  no 
seed  behind  him ;  and  the  third  likewise :  and  the 
seven  left  no  seed.    Last  of  all  the  woman  also  died. 

179 


[XVIII-7]  JESUS  IN  THE  RECORDS 

In  the  resurrection  whose  wife  shall  she  be  of  them? 
for  the  seven  had  her  to  wife.  Jesus  said  unto  them, 
Is  it  not  for  this  cause  that  ye  err,  that  ye  know  not 
the  scriptures,  nor  the  power  of  God?  For  when 
they  shall  rise  from  the  dead,  they  neither  marry,  nor 
are  given  in  marriage ;  but  are  as  angels  in  heaven. 
But  as  touching  the  dead,  that  they  are  raised ;  have  ye 
not  read  in  the  book  of  Moses,  in  the  place  concerning 
the  Bush,  how  God  spake  unto  him,  saying,  I  am  the 
God  of  Abraham,  and  the  God  of  Isaac,  and  the  God 
of  Jacob?  He  is  not  the  God  of  the  dead,  but  of  the 
living:  ye  do  greatly  err. — Mark  12:18-27  (§  130 
E-H). 

1.  From  the  problem  placed  before  Jesus  by  the  Sadducees, 
deduce  and  state  the  conception  of  the  resurrection  life  that 
was  prevalent  with  those  of  the  Jewish  people  who  did  be- 
lieve that  there  was  some  resurrection. 

2.  How  would  knowledge  of  the  scriptures  have  given  the 
Sadducees  views  that  would  not  have  been  regarded  by  Jesus 
as  error? 

3.  What  does  Jesus  mean  by  that  "power  of  God,"  the 
knowledge  of  which  would  have  kept  the  Sadducees  from 
error  about  the  resurrection? 

4.  Wherein  does  the  thought  of  Jesus  about  the  form  of  the 
resurrection  differ   from  the  contemporary  conception  of  it? 

5.  State  the  argument  of  Jesus  in  favor  of  the  fact  of  the 
resurrection  of  the  dead. 

Seventh  Day  :   (a)  Efforts  to  Accumulate  Evidence  Against 
Jesus 

And  one  of  the  scribes  came,  and  heard  them 
questioning  together,  and  knowing  that  he  had  an- 
swered them  well,  asked  him,  What  commandment 
is  the  first  of  all?  Jesus  answered,  The  first  is.  Hear, 
O  Israel ;  The  Lord  our  God,  the  Lord  is  one :  and 
thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  mind, 
180 


FINAL  CONTEST  WITH  RULERS  [XVIII-7] 

and  with  all  thy  strength.  The  second  is  this,  Thou 
shalt  love  thy  neighbour  as  thyself.  There  is  none 
other  commandment  greater  than  these.  And  the 
scribe  said  unto  him,  Of  a  truth.  Master,  thou  hast 
well  said  that  he  is  one;  and  there  is  none  other  but 
he :  and  to  love  him  with  all  the  heart,  and  with  all 
the  understanding,  and  with  all  the  strength,  and  to 
love  his  neighbour  as  himself,  is  much  more  than  all 
whole  burnt  ofiferings  and  sacrifices.  And  when  Jesus 
saw  that  he  answered  discreetly,  he  said  unto  him, 
Thou  art  not  far  from  the  kingdom  of  God.  And  no 
man  after  that  durst  ask  him  any  question. — Mark 
12:28-34  (§  130  L-Q). 

1.  State  in  other  terms  the  commandment  that  Jesus  desig- 
nates as  the  first  of  all,  retaining  the  full  content  of  the  orig- 
inal, but  departing  as  widely  as  possible  from  its  phraseology. 

2.  Take  the  commandment  chosen  as  the  second  in  import- 
ance by  Jesus,  and  substitute  for  it  some  saying  by  Jesus,  dif- 
ferent in  form  from  this  commandment,  but  similarly  sum- 
marizing true  religion  in  the  relation  of  man  with  man. 

3.  "Thou  art  not  far  from  the  kingdom  of  God":  how  far? 

(b)  The  Problem  of  the  Christ 

And  Jesus  answered  and  said,  as  he  taught  in  the 
temple.  How  say  the  scribes  that  the  Christ  is  the  son 
of  David?     David  himself  said  in  the  Holy  Spirit, 

The  Lord  said  unto  my  Lord, 

Sit  thou  on  my  right  hand. 

Till  I  make  thine  enemies  the  footstool  of  thy  feet. 
David  himself  calleth  him  Lord;  and  whence  is  he  his 
son?  And  the  common  people  heard  him  gladly. — 
Mark  12:35-37  (§  UO- 

4.  "How  say  the  scribes  that  the  Christ  is  the  son  of  David?" 
Establish  that  the  passage  from  the  Psalms  was  intended  by 
the  psalmist  (a)  to  refer  to  the  Christ,  and  (b)  to  teach  that 
the  Christ  was  not  to  be  a  descendant  of  David. 


[XVIII-p]  JESUS  IN  THE  RECORDS 

Leading  Problems  of  the  Study 

1.  Why  Jesus  dealt  with  the  matter  of  religious  authority 
in  the  manner  recorded. 

2.  What  Jesus  regarded  as  the  seat  of  authority  in  religion. 

3.  The  thought  of  Jesus  as  to  what  the  future  would  bring 
forth  in  regard  to  religious  leadership  and  authority. 

4.  Relation  between  the  religious  and  the  political,  between 
the  Church  and  State,  as  conceived  by  Jesus. 

5.  What  Jesus  thought  about  life  beyond  death. 

6.  The  substance  of  religion  as  stated  by  Jesus  on  this  occa- 
sion. 


Some  Findings  in  the  Study 

The  method  of  Jesus  in  dealing  with  minds,  governed  by 
religious  tradition,  that  demand  categorical  statements  about 
fundamental  religious  problems. 

The  simplicity  and  the  searching  character  of  the  tests  that 
Jesus  would  apply  to  determine  sonship  to  God. 

The  confidence  of  Jesus  that  history  would  confirm  the 
soundness  of  his  positions  as  opposed  to  those  of  his  religious 
contemporaries. 

The  social  democracy  of  the  religion  of  Jesus. 

The  freedom  of  Jesus  from  the  bondage  created  by  the 
theocratic  conception  of  the  State. 

The  sure  differentiation  by  Jesus  between  things  funda- 
mental and  things  non-essential  in  religion. 


182 


STUDY  XIX 

DISCOURSE  IX  COXDEMXATIOX  OF 
SCRIBES  AXD  PHARISEES 

Discourse   ix    Coxdem nation   of   Scribes  and 

Pharisees 
Discourse  in   Coxdemxatiox   of   Scribes  and 

Pharisees 
Discourse  ix   Coxdemxatiox   of   Scribes  axd 

Pharisees 
Discourse   ix    Coxdemxatiox   of   Scribes  axd 

Pharisees 
Discourse   ix    Coxdemxatiox   of   Scribes  axd 

Pharisees 
Discourse  in   Coxdemxatiox   of   Scribes  axd 

Pharisees 
The  True  Test  of  Givixg 


Purposes  of  the  Study 

To  determine  what  Jesus  considered  the  conspicuous  faults 
in  the  contemporary  religious  leaders,  both  those  devoted  to 
the  teaching  of  religion  and  those  notable  for  their  religious 
observances. 

To  gather  from  the  criticisms  made  of  others  by  Jesus  what 
some  of  the  principles  were  that  governed  his  own  conduct 
and  teaching. 

To  observe  how  Jesus  became  a  judge  of  others  without 
thereby  bringing  himself  under  unfavorable  judgment. 

Method  for  the  Study 

The  influence  of  Jesus  upon  the  religion  of  the  world  has 
served  to  modify  or  to  destroy  some  of  that  teaching  and 
those  practices  which  were  on  this  occasion  the  objects  of  his 
condemnation.  Hence  the  significance  of  his  criticisms  may 
become  blurred  if  they  are  viewed  solely  in  their  application 
to  these  specific  situations. 

Seek,  therefore,  for  the  principle  underlying  that  which  he 
attacks,  and  determine  wherein  the  same  principle  is  active 
today  under  other  forms  that  consequently  merit  equally  his 
condemnation. 


STUDY  XIX 

DISCOURSE  IN  CONDEMNATION  OF 
SCRIBES  AND  PHARISEES 

Content  of  the  Study 

First    Day  :    Discourse    in    Condemnation    of    Scribes    and 
Pharisees 

Then  spake  Jesus  to  the  muUitudes  and  to  his  dis- 
ciples, saying,  The  scribes  and  the  Pharisees  sit  on 
Moses'  seat :  all  things  therefore  whatsoever  they  bid 
you,  these  do  and  observe :  but  do  not  ye  after  their 
works ;  for  they  say,  and  do  not.  Yea,  they  bind 
heavy  burdens  and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders ;  but  they  themselves  will 
not  move  them  with  their  finger.  But  all  their  works 
they  do  for  to  be  seen  of  men :  for  they  make  broad 
their  phylacteries,  and  enlarge  the  borders  of  their 
garments,  and  love  the  chief  place  at  feasts,  and  the 
chief  seats  in  the  synagogues,  and  the  salutations  in 
the  marketplaces,  and  to  be  called  of  men,  Rabbi. — 
Matt.  23:  1-7  (§  132  A-D). 

1.  "The  scribes  and  the  Pharisees  sit  on  Moses'  seat":  make 
that  statement  in  a  different  form. 

2.  "Do  not  ye  after  their  works":  what  are  some  of  the 
elements  in  their  works  that  are  here  condemned  by  Jesus? 

3.  Name  some  of  the  "heavy  burdens  and  grievous  to  be 
borne"  that  were  imposed  by  the  scribes. 

4.  "Whatsoever  they  bid  you,  these  do  and  observe" :  how 
find  harmony  between  that  injunction  and  the  statement  that 
"they  bind  heavy  burdens  and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders"? 

18s 


[XIX-2]  JESUS  IN  THE  RECORDS 

Second    Day  :    Discourse    in    Condemnation    of   Scribes   and 
Pharisees 

But  be  not  ye  called  Rabbi :  for  one  is  your  teacher, 
and  all  ye  are  brethren.  And  call  no  man  your  father 
on  the  earth :  for  one  is  your  Father,  which  is  in 
heaven.  Neither  be  ye  called  masters :  for  one  is 
your  master,  even  the  Christ.  But  he  that  is  greatest 
among  you  shall  be  your  servant.  And  whosoever 
shall  exalt  himself  shall  be  humbled;  and  whosoever 
shall  humble  himself  shall  be  exalted. — Matt.  23:8-12 
(§  132  F-H). 

1.  If  the  passage  did  not  contain  the  phrase,  "even  the 
Christ,"  to  whom  would  Jesus  be  taken  most  naturally  to 
refer  in  the  statements,  "one  is  your  teacher  .  .  .  one  is 
your  Father    .     .     .    one  is  your  master"? 

2.  What  is  (a)  the  general  truth  taught,  and  (b)  the  general 
object  of  Jesus,  in  his  sayings  about  the  use  of  salutations  such 
as  "Rabbi"  or  "Father"  or  "Master"? 

3.  For  one  who  would  achieve  real  distinction  among  his 
fellowmen,  what  is  the  method  of  Jesus  as  here  set  forth? 

4.  "Shall  humble  himself":  what  active  form  must  the 
humility  take  in  order  to  result  in  exaltation? 

Third    Day  :    Discourse    in    Condemnation    of    Scribes   and 
Pharisees 

But  woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
because  ye  shut  the  kingdom  of  heaven  against  men: 
for  ye  enter  not  in  yourselves,  neither  suffer  ye  them 
that  are  entering  in  to  enter. — Matt.  23:  13  (§  132  I). 

I.  "Neither  suffer  ye  them  that  are  entering  in  to  enter": 
what  were  the  influences  from  the  scribes  and  Pharisees  that 
could  produce  the  result  here  attributed  to  them  by  Jesus? 

Woe  unto  you,   scribes  and   Pharisees,   hypocrites ! 
for  ye  compass  sea  and  land  to  make  one  proselyte; 
186 


DISCOURSE  IN  CONDEMNATION      [XIX-4] 

and  when  he  is  become  so,  ye  make  him  twofold  more 
a  son  of  hell  than  yourselves. — Matt.  2;^:  15  (§  132  J). 

2.  What  should  be  the  fate  of  a  type  of  religious  leadership 
and  a  system  of  religious  teaching  that  could  rightly  be  so 
described  by  Jesus? 

Woe  unto  you,  ye  blind  guides,  which  say,  Whoso- 
ever shall  swear  by  the  temple,  it  is  nothing ;  but 
whosoever  shall  swear  by  the  gold  of  the  temple,  he 
is  a  debtor.  Ye  fools  and  blind :  for  whether  is 
greater,  the  gold,  or  the  temple  that  hath  sanctified 
the  gold?  And,  Whosoever  shall  swear  by  the  altar,  it 
is  nothing;  but  whosoever  shall  swear  by  the  gift  that 
is  upon  it,  he  is  a  debtor.  Ye  blind :  for  whether  is 
greater,  the  gift,  or  the  altar  that  sanctifieth  the  gift? 
He  therefore  that  sweareth  by  the  altar,  sweareth  by 
it,  and  by  all  things  thereon.  And  he  that  sweareth 
by  the  temple,  sweareth  by  it,  and  by  him  that  dwell- 
eth  therein.  And  he  that  sweareth  by  the  heaven, 
sweareth  by  the  throne  of  God.  and  by  him  that  sitteth 
thereon. — Matt.  23:  16-22  (§  132  K). 

3.  What  is  the  principle  that  guides  Jesus  in  determining 
wherein  that  consists  which  gives  sanctity  to  the  oath? 

Fourth    Day  :   Discourse   in   Condemnation   of   Scribes  and 
Pharisees 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites  I 
for  ye  tithe  mint  and  anise  and  cummin,  and  have  left 
undone  the  weightier  matters  of  the  law,  judgement, 
and  mercy,  and  faith :  but  these  ye  ought  to  have  done, 
and  not  to  have  left  the  other  undone.  Ye  blind 
guides,  which  strain  out  the  gnat,  and  swallow  the 
camel.— Matt.  23:23,  24  (§  132  L). 

I.  What  element  is  there  in  such  religious  acts  as  tithing 
that  makes  them  heeded  while  such  "weightier  matters"  as 
"judgement,  and  mercy,  and  faith"  are  left  out  of  the  life? 

187 


[XIX-5]  JESUS  IN  THE  RECORDS 

2.  In  what  relationships  of  life  do  "judgement,  and  mercy, 
and  faith"  find  their  primary  expression? 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
for  ye  cleanse  the  outside  of  the  cup  and  of  the  platter, 
but  within  they  are  full  from  extortion  and  excess. 
Thou  blind  Pharisee,  cleanse  first  the  inside  of  the  cup 
and  of  the  platter,  that  the  outside  thereof  may  become 
clean  also. — Matt.  23:25,  26  (^  132  M). 

3.  "Within  they  are  full  from  extortion."  In  Mark  12:40 
(§  132  E)  the  scribes  are  designated  as  "they  which  devour 
widows'  houses,  and  for  a  pretence  make  long  prayers" :  what 
then  does  Jesus  mean  by  the  injunction,  "cleanse  first  the  in- 
side of  the  cup  and  of  the  platter"? 

Fifth    Day  :    Discourse    in    Condemnation    of    Scribes    and 
Pharisees 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
for  ye  are  like  unto  whited  sepulchres,  which  out- 
wardly appear  beautiful,  but  inwardly  are  full  of  dead 
men's  bones,  and  of  all  uncleanness.  Even  so  ye  also 
outwardly  appear  righteous  unto  men,  but  inwardly  ye 
are  full  of  hypocrisy  and  iniquity. — Matt.  23:27,  28 
(§  132  N). 

I.  What  is  it  that  Jesus  here  sets  as  the  test  for  the  real 
character  of  a  man? 

Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
for  ye  build  the  sepulchres  of  ,  the  prophets,  and 
garnish  the  tombs  of  the  righteous,  and  say,  If  we  had 
been  in  the  days  of  our  fathers,  we  should  not  have 
been  partakers  with  them  in  the  blood  of  the  proph- 
ets. Wherefore  ye  witness  to  yourselves,  that  ye  are 
sons  of  them  that  slew  the  prophets.  Fill  ye  up  then 
the  measure  of  your  fathers.  Ye  serpents,  ye  off- 
spring of  vipers,  how  shall  ye  escape  the  judgment  of 
hell?— Matt  23:29-33  (§  132  O  P). 
188 


DISCOURSE  IN  CONDEMNATION      [XIX-6] 

2.  "If  we  had  been  in  the  days  of  our  fathers,  we  should 
not  have  been  partakers  with  them  in  the  blood  of  the  proph- 
ets": what  is  the  reason  underlying  the  fact  that  each  gen- 
eration speaks  in  these  terms  of  its  predecessors,  and  then  pro- 
ceeds to  shed  the  blood  of  its  own  prophets? 

3.  "Fill  ye  up  then  the  measure  of  your  fathers":  what  did 
Jesus  see  in  prospect  when  he  used  these  words? 


Sixth    Day:    Discourse    in    Condemnation    of    Scribes    and, 
Pharisees 

Therefore,  behold,  I  send  unto  you  prophets,  and 
wise  men,  and  scribes:  some  of  them  shall  ye  kill  and 
crucify;  and  some  of  them  shall  ye  scourge  in  your 
synagogues,  and  persecute  from  city  to  city :  that 
upon  you  may  come  all  the  righteous  blood  shed  on 
the  earth,  from  the  blood  of  Abel  the  righteous  unto 
the  blood  of  Zachariah  son  of  Barachiah,  whom  ye 
slew  between  the  sanctuary  and  the  altar.  Verily  I 
say  unto  you,  All  these  things  shall  come  upon  this 
generation. — Matt.  2^:2)4-2^  (§  132  Q). 

1.  In  what  degree  does  the  treatment  received  during  his 
career  by  Jesus  from  the  religious  leaders  correspond  to  that 
sketched  here  as  the  fate  of  "prophets,  and  wise  men,  and 
scribes"? 

2.  "All  these  things  shall  come  upon  this  generation":  what 
course  of  events  did  Jesus  foresee  when  he  made  this  fore- 
cast? 

O  Jerusalem,  Jerusalem,  which  killeth  the  prophets, 
and  stoneth  them  that  are  sent  unto  her !  how  often 
would  I  have  gathered  thy  children  together,  even  as 
a  hen  gathereth  her  chickens  under  her  wings,  and 
ye  would  not !  Behold,  your  house  is  left  unto  you 
desolate.  For  I  say  unto  you,  Ye  shall  not  see  me 
henceforth,  till  ye  shall  say,  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord.— Matt.  22:27-2,9  (§  U^  R)- 
189 


[XIX-7]  JESUS  IN  THE  RECORDS 

3.  What  element  in  the  history  of  Jerusalem  is  foremost  in 
the  mind  of  Jesus  at  this  point  in  his  life? 

4.  What  was  the  fundamental  attitude  of  Jesus  toward 
Jerusalem? 

5.  "Till  ye  shall  say":  phrase  what  follows  these  words  dif- 
ierently,  but  with  the  same  meaning. 

Seventh  Day:  (a)  Discourse  in  Condemnation  of  Scribes  and 
Pliarisees 

1.  On  the  basis  of  the  criticisms  passed  by  Jesus  in  the  pre- 
ceding discourse  on  the  scribes  and  Pharisees,  and  in  the  light 
of  the  points  of  conflict  previously  recorded  between  them  and 
Jesus,  make  a  statement  of  the  characteristics  of  the  reli- 
gious leaders  of  the  time  of  Jesus. 

(b)  The  True  Test  of  Giving 

And  he  sat  down  over  against  the  treasury,  and 
beheld  how  the  multitude  cast  money  into  the  treas- 
ury :  and  many  that  were  rich  cast  in  much.  And 
there  came  a  poor  widow,  and  she  cast  in  two  mites, 
which  make  a  farthing.  And  he  called  unto  him  his 
disciples,  and  said  unto  them,  Verily  I  say  unto  you, 
This  poor  widow  cast  in  more  than  all  they  which  are 
casting  into  the  treasury :  for  they  all  did  cast  in  of 
their  superfluity;  but  she  of  her  want  did  cast  in  all 
that  she  had,  even  all  her  living. — Mark  12:41-44 
(§  133). 

2.  According  to  the  standards  of  Jesus,  what  is  the  true  test 
of  generous  giving? 


Leading  Problems  of  the  Study 

I.  What  Jesus  intended  to  accomplish  by  a  discourse  at  this 
time  in  condemnation  of  the  religious  authorities. 

190 


DISCOURSE  IN  CONDEMNATION     [XlX-f] 

2.  What  Jesus  considered  the  most  objectionable  features  in 
the  methods  of  the  scribes. 

3.  What  the  main  practices  of  the  Pharisees  were  that 
called  forth  the  criticism  of  Jesus. 

4.  The  religious  principles  of  Jesus,  as  these  may  be  de- 
duced from  his  denunciation  of  the  contemporary  leaders  of 
religion. 


Some  Findings  in  the  Study 

The  boldness  of  Jesus  in  his  application  of  unsparing  and 
scathing  denunciation  to  those  in  high  places,  even  when  the 
outcome  is  sure  to  be  disaster  to  himself. 

The  power  in  Jesus  of  penetration  through  the  external  to 
the  internal  in  human  conduct  and  character. 

The  insistence  of  Jesus  upon  reality  in  every  phase  of  the 
expression  of  the  religious  life. 

The  clear  vision  of  Jesus  as  to  the  impending  fate  of  the 
system  he  was  combating  on  this  occasion. 


191 


r 


STUDY  XX 
DISCOURSE  ON  EVENTS  OF  THE  FUTURE 

Discourse  on  Events  of  the  Future 
Discourse  on  Events  of  the  Future 
Discourse  on  Events  of  the  Future 
Discourse  on  Events  of  the  Future 
Discourse  on  Events  of  the  Future 
Discourse  on  Events  of  the  Future 
Conspiracy  for  the  Arrest  of  Jesus 


Purposes  of  the  Study 

To  discover  what  events  that  lay  beyond  the  period  of  his 
own  life  were  considered  by  Jesus  as  bearing  so  vitally  upon 
the  future  of  his  disciples  as  to  demand  some  treatment  by  him 
during  his  last  days. 

To  learn  what  political  and  social  developments  Jesus  fore- 
saw as  the  outcome  of  contemporary  tendencies  among  his 
countrymen. 

To  trace  the  course  that  Jesus  expected  the  religious  hopes 
of  his  people  to  take  in  the  years  just  before  them. 

To  examine  the  principal  dangers  to  his  disciples  that  Jesus 
found  in  what  he  believed  was  to  take  place  after  his  de- 
parture. 

Method  for  the  Study 

Progress  in  the  understanding  of  what  Jesus  meant  by  most 
of  the  future  events  that  he  described  will  depend  in  large 
measure  upon  the  ability  of  the  student  to  relate  them  to 
forces  already  at  work  in  the  Jewish  community. 

Discover  in  conditions  contemporary  with  Jesus  the  forces 
that  were  making  toward  the  outcomes  that  Jesus  foresaw 
and  here  sketched  for  his  disciples. 

Uncertainty  as  to  what  these  things  mean  and  why  they 
should  happen  will  result  as  soon  as  they  are  detached  in 
origin  from  the  steady  sequences  of  history  and  are  regarded 
as  phenomena  attendant  upon  some  catastrophic  end. 


STUDY  XX 

DISCOURSE  ON  EVENTS  OF  THE 
FUTURE 

Content  of  the  Study 
First  Day:  Discourse  on  Events  of  the  Future 

And  as  he  went  forth  out  of  the  temple,  one  of  his 
disciples  saith  unto  him,  Master,  behold,  what  manner 
of  stones  and  what  manner  of  buildings !  And  Jesus 
said  unto  him,  Seest  thou  these  great  buildings?  there 
shall  not  be  left  here  one  stone  upon  another,  which 
shall  not  be  thrown  down. 

And  as  he  sat  on  the  mount  of  Olives  over  against 
the  temple,  Peter  and  James  and  John  and  Andrew 
asked  him  privately,  Tell  us.  when  shall  these  things 
be?  and  what  shall  be  the  sign  when  these  things  are 
all  about  to  be  accomplished? — Mark  13:1-4  (§  134 
A-C). 

1.  What  did  Jesus  mean  by  the  forecast  he  made  when  the 
disciples  endeavored  to  interest  him  in  the  splendor  of  the 
temple  buildings? 

2.  About  what  feature  of  the  forecast  of  Jesus  did  the  dis- 
ciples show  the  deepest  concern? 

And  Jesus  began  to  say  unto  them,  Take  heed  that 
no  man  lead  you  astray.  Many  shall  come  in  my 
name,  saying,  I  am  he ;  and  shall  lead  many  astray. 
And  when  ye  shall  hear  of  wars  and  rumours  of  wars, 
be  not  troubled :  these  things  must  needs  come  to 
pass ;  but  the  end  is  not  yet.  For  nation  shall  rise 
against  nation,  and  kingdom  against  kingdom :  there 

195 


[XX-2]  JESUS  IN  THE  RECORDS 

shall  be  earthquakes  in  divers  places ;  there  shall  be 
famines  :  these  things  are  the  beginning  of  travail. — 
Mark  13:5-8  (§  134  D-F). 

3.  What  are  some  of  the  things  that  were  not  to  be  regarded 
as  indications  that  the  destruction  of  the  temple  was  at  hand? 

Second  Day:  Discourse  on  Events  of  the  Future 

But  take  ye  heed  to  yourselves :  for  they  shall 
deliver  you  up  to  councils ;  and  in  synagogues  shall 
ye  be  beaten ;  and  before  governors  and  kings  shall 
ye  stand  for  my  sake,  for  a  testimony  unto  them. 
And  the  gospel  must  first  be  preached  unto  all  the 
nations.  And  when  they  lead  you  to  judgement,  and 
deliver  you  up,  be  not  anxious  beforehand  what  ye 
shall  speak :  but  whatsoever  shall  be  given  you  in 
that  hour,  that  speak  ye :  for  it  is  not  ye  that  speak, 
but  the  Holy  Ghost.  And  brother  shall  deliver  up 
brother  to  death,  and  the  father  his  child;  and 
children  shall  rise  up  against  parents,  and  cause 
them  to  be  put  to  death.  And  ye  shall  be  hated  of 
all  men  for  my  name's  sake :  but  he  that  endureth  to 
the  end,  the  same  shall  be  saved. — Alark  13 : 9-13 
(§  134  G-N). 

1.  What  could  be  considered  a  suitable  sub-title  for  the  con- 
tents of  the  above  paragraph  of  the  discourse? 

2.  "And  the  gospel  must  first  be  preached  unto  all  the  na- 
tions": how  establish  the  connection  of  this  saying  with  what 
precedes  or  with  what  follows  in  this  paragraph? 

3.  "But  he  that  endureth  to  the  end,  the  same  shall  be 
saved":  what  is  meant  here  (a)  by  "the  end"?  and  (b)  by 
"be  saved"? 

But  when  ye  see  the  abomination  of  desolation 
standing  where  he  ought  not  (let  him  that  readeth 
understand),  then  let  them  that  are  in  Judaea  flee 
unto  the  mountains :  and  let  him  that  is  on  the 
housetop  not  go  down,  nor  enter  in,  to  take  any- 
196 


EVENTS  OF  THE  FUTURE  [XX-3] 

thing  out  of  his  house :  and  let  him  that  is  in  the  field 
not  return  back  to  take  his  cloke.  But  woe  unto  them 
that  are  with  child  and  to  them  that  give  suck  in 
those  days !  And  pray  ye  that  it  be  not  in  the  winter. 
For  those  days  shall  be  tribulation,  such  as  there  hath 
not  been  the  like  from  the  beginning  of  the  creation 
which  God  created  until  now,  and  never  shall  be. 
And  except  the  Lord  had  shortened  the  days,  no 
flesh  would  have  been  saved :  but  for  the  elect's  sake, 
whom  he  chose,  he  shortened  the  days. — Alark 
13:  14-20  (§  134  0-S). 

4.  Of  what  is  this  paragraph  intended  to  be  the  description? 

5.  What  relation  do  the  injunctions  about  the  man  on  the 
housetop  and  the  man  in  the  field  bear  to  the  general  situation, 
that  is,  in  what  way  are  they  appropriate  as  advice  under  the 
circumstances  sketched  here? 

Third  Day:  Discourse  on  Events  of  the  Future 

And  then  if  any  man  shall  say  unto  you,  Lo,  here  is 
the  Christ ;  or,  Lo,  there ;  believe  it  not :  for  there 
shall  arise  false  Christs  and  false  prophets,  and  shall 
shew  signs  and  wonders,  that  they  may  lead  astray,  if 
possible,  the  elect.  But  take  ye  heed :  behold,  I  have 
told  you  all  things  beforehand. — Mark  13  :  21-23  (§  I35 
A  B). 

1.  Do  these  sayings  about  false  Christs  imply  that  the  true 
Christ  had  already  come?  or  was  yet  to  come?  or  would  never 
come?    Or  are  the  sayings  without  any  of  these  implications? 

2.  What  purpose  should  be  attributed  to  Jesus  in  his  warn- 
ings to  the  disciples  about  claimants  to  the  office  of  the 
Christ? 

But  in  those  days,  after  that  tribulation,  the  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her 
light,  and  the  stars  shall  be  falling  from  heaven,  and 
the  powers  that  are  in  the  heavens  shall  be  shaken. 
And  then  shall  they  see  the  Son  of  man  coming  in 

197 


[XX-4]  JESUS  IN  THE  RECORDS 

clouds  with  great  power  and  glory.  And  then  shall 
he  send  forth  the  angels,  and  shall  gather  together  his 
elect  from  the  four  winds,  from  the  uttermost  part  of 
the  earth  to  the  uttermost  part  of  heaven. — Mark 
13:24-27  (§  135  F-H). 

3.  "After  that  tribulation";  what  is  the  event  that  is  meant 
by  "that  tribulation"? 

4.  With  what  event  of  the  future  does  this  paragraph  of 
the  discourse  deal  at  length  ? 

5.  Why  should  Jesus  speak  about  the  event  here  sketched  in 
a  discourse  that  had  to  do  with  his  convictions  about  the 
future  fate  of  Jerusalem   (First  Day)  ? 

Fourth  Day:  Discourse  on  Events  of  the  Future 

Now  from  the  fig  tree  learn  her  parable :  when  her 
branch  is  now  become  tender,  and  putteth  forth  its 
leaves,  ye  know  that  the  summer  is  nigh ;  even  so  ye 
also,  when  ye  see  these  things  coming  to  pass,  know 
ye  that  he  is  nigh,  even  at  the  doors.  Verily  I  say 
unto  you,  This  generation  shall  not  pass  away,  until 
all  these  things  be  accomplished.  Heaven  and  earth 
shall  pass  away :  but  my  words  shall  not  pass  away. 
But  of  that  day  or  that  hour  knoweth  no  one,  not 
even  the  angels  in  heaven,  neither  the  Son,  biit  the 
Father.— Mark  13:28-32  (§  135  I-K). 

1.  Having  in  mind  that  the  phrase  "he  is  nigh"  may  be  read 
also  as  "it  is  nigh"  (ERV  margin),  state  what  event  is  prob- 
ably meant  as  being  "even  at  the  doors"  at  some  time  in  the 
future. 

2.  "When  ye  see  these  things  coming  to  pass":  what  are 
the  "things"  that  are  to  be  taken  as  indications  that  "he  (or  it) 
is  nigh"? 

3.  "Until  all  these  things  be  accomplished":  what  are  the 
"things"  that  were  to  be  accomplished?  what  were  the  "things" 
actually  accomplished  in  that  generation  ? 

4.  What  is  meant  here  by  the  phrase  "that  day"? 

iq8 


EVENTS  OF  THE  FUTURE  [XX-5] 

Take  ye  heed,  watch  and  pray:  for  ye  know  not 
when  the  time  is.  It  is  as  when  a  man,  sojourning  in 
another  country,  having  left  his  house,  and  given 
authority  to  his  servants,  to  each  one  his  work,  com- 
manded also  the  porter  to  watch.  Watch  therefore: 
for  ye  know  not  when  the  lord  of  the  house  cometh, 
whether  at  even,  or  at  midnight,  or  at  cockcrowing, 
or  in  the  morning ;  lest  coming  suddenly  he  find  you 
sleeping.  And  what  I  say  unto  you  I  say  unto  all, 
Watch.— Mark  \2,:iy2>7  (§  I35  0-Q). 

5.  "Ye  know  not  when  the  time  is":  of  what  event  or  events 
was  it  meant  that  they  did  not  know  the  time? 

6.  What  was  the  precise  object  to  be  attained  by  being  ever 
on  the  watch? 


Fifth  D.\v  :  Discourse  on  Events  of  the  Future 

Then  shall  the  kingdom  of  heaven  be  likened  unto 
ten  virgins,  which  took  their  lamps,  and  went  forth 
to  meet  the  bridegroom.  And  five  of  them  were 
foolish,  and  five  were  wise.  For  the  foolish,  when 
they  took  their  lamps,  took  no  oil  with  them  :  but  the 
wise  took  oil  in  their  vessels  with  their  lamps.  Now 
while  the  bridegroom  tarried,  they  all  slumbered  and 
slept.  But  at  midnight  there  is  a  cry.  Behold,  the 
bridegroom !  Come  ye  forth  to  meet  him.  Then  all 
those  virgins  arose,  and  trimmed  their  lamps.  And 
the  foolish  said  unto  the  wise.  Give  us  of  your  oil ;  for 
our  lamps  are  going  out.  But  the  wise  answered, 
saying,  Peradventure  there  will  not  be  enough  for  us 
and  you :  go  ye  rather  to  them  that  sell,  and  buy  for 
yourselves.  And  while  they  went  away  to  buy,  the 
bridegroom  came ;  and  they  that  were  ready  went 
in  with  him  to  the  marriage  feast :  and  the  door 
was  shut.  Afterward  come  also  the  other  virgins, 
saying,  Lord,  Lord,  open  to  us.  But  he  answered 
and  said.  Verily  I  say  unto  you,  I  know  you  not. 
Watch  therefore,  for  ye  know  not  the  day  nor  the 
hour.— J^Iatt.  25:1-13  (§  136  E-G). 

199 


[XX-5]  JESUS  IN  THE  RECORDS 

1.  What  was  it  in  the  viewpoint  of  the  fooHsh  virgins  that 
led  them  to  .neglect  the  precaution  that  had  been  taken  by 
the  wise  virgins? 

2.  Considered  apart  from  the  thought  suggested  by  the  last 
sentence  of  the  paragraph,  what  truth  about  the  kingdom  of 
God  would  be  derived  from  the  parable  of  the  virgins? 

For  it  is  as  when  a  man,  going  into  another  country, 
called  his  own  servants,  and  delivered  unto  them  his 
goods.  And  unto  one  he  gave  five  talents,  to  another 
two,  to  another  one ;  to  each  according  to  his  several 
ability;  and  he  went  on  his  journey.  Straightway  he 
that  received  the  five  talents  went'  and  traded  with 
them,  and  made  other  five  talents.  In  like  manner 
he  also  that  received  the  two  gained  other  two.  But 
he  that  received  the  one  went  away  and  digged  in 
the  earth,  and  hid  his  lord's  money.  Now  after  a  long 
time  the  lord  of  those  servants  cometh,  and  maketh  a 
reckoning  with  them.  And  he  that  received  the  five 
talents  came  and  brought  other  five  talents,  saying, 
Lord,  thou  deliveredst  unto  me  five  talents :  lo,  I  have 
gained  other  five  talents.  His  lord  said  unto  him, 
Well  done,  good  and  faithful  servant :  thou  hast  been 
faithful  over  a  few  things,  I  will  set  thee  over  many 
things:  enter  thou  into  the  joy  of  thy  lord.  And  he 
also  that  received  the  two  talents  came  and  said.  Lord, 
thou  deliveredst  unto  me  two  talents :  lo,  I  have 
gained  other  two  talents.  His  lord  said  unto  him, 
Well  done,  good  and  faithful  servant ;  thou  hast  been 
faithful  over  a  few  things,  I  will  set  thee  over  many 
things:  enter  thou  into  the  joy  of  thy  lord.  And  he 
also  that  had  received  the  one  talent  came  and  said, 
Lord,  I  knew  thee  that  thou  art  a  hard  man,  reaping 
where  thou  didst  not  sow,  and  gathering  where  thou 
didst  not  scatter:  and  I  was  afraid,  and  went  away 
and  hid  thy  talent  in  the  earth :  lo.  thou  hast  thine 
own.  But  his  lord  answered  and  said  unto  him.  Thou 
wicked  and  slothful  servant,  thou  knewest  that  I  reap 
where  1  sowed  not,  and  gather  where  I  did  not 
scatter;    thou    oughtest    therefore    to    have    put    my 

200 


EVENTS  OF  THE  FUTURE  [XX-6] 

money  to  the  bankers,  and  at  my  coming  I  should  have 
received  back  mine  own  with  interest.  Take  ye  away 
therefore  the  talent  from  him,  and  give  it  unto  him 
that  hath  the  ten  talents.  For  unto  every  one  that 
hath  shall  be  given,  and  he  shall  have  abundance :  but 
from  him  that  hath  not,  even  that  which  he  hath  shall 
be  taken  away. — Matt.  25:  14-29  (§  136  H-P). 

3.  What  is  the  truth  that  Jesus  intended  should  be  de- 
duced from  the  parable  of  the  talents? 

4.  What  relation  is  borne  by  (a)  the  parable  of  the  virgins, 
and  (b)  the  parable  of  the  pounds,  to  the  theme  (First  Day) 
with  which  the  discourse  originated? 

Sixth  Day:  Discourse  on  Events  of  the  Future 

But  when  the  Son  of  man  shall  come  in  his  glory, 
and  all  the  angels  with  him,  then  shall  he  sit  on  the 
throne  of  his  glory:  and  before  him  shall  be  gathered 
all  the  nations :  and  he  shall  separate  them  one  from 
another,  as  the  shepherd  separateth  the  sheep  from 
the  goats :  and  he  shall  set  the  sheep  on  his  right 
hand,  but  the  goats  on  the  left.  Then  shall  the  King 
say  unto  them  on  his  right  hand.  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world :  for  I  was  an 
hungred,  and  ye  gave  me  meat :  I  was  thirsty,  and 
ye  gave  me  drink :  I  was  a  stranger,  and  ye  took  me 
in ;  naked,  and  ye  clothed  me :  I  was  sick,  and  ye 
visited  me :  I  was  in  prison,  and  ye  came  unto  me. 
Then  shall  the  righteous  answer  him,  saying,  Lord, 
when  saw  we  thee  an  hungred,  and  fed  thee?  or 
athirst,  and  gave  thee  drink?  And  when  saw  we 
thee  a  stranger,  and  took  thee  in?  or  naked,  and 
clothed  thee?  And  when  saw  we  thee  sick,  or  in 
prison,  and  came  unto  thee?  And  the  King  shall 
answer  and  say  unto  them.  Verily  I  say  unto  you, 
Inasmuch  as  ye  did  it  unto  one  of  these  my  brethren, 
even  these  least,  ye  did  it  unto  me.  Then  shall  he 
say  also  unto  them  on  the  left  hand,  Depart  from 
201 


[XX-7]  JESUS  IN  THE  RECORDS 

me,  ye  cursed,  into  the  eternal  fire  which  is  prepared 
for  the  devil  and  his  angels :  for  I  was  an  hungred, 
and  ye  gave  me  no  meat :  I  was  thirsty,  and  ye  gave 
me  no  drink :  I  was  a  stranger,  and  ye  took  me  not 
in ;  naked,  and  ye  clothed  me  not ;  sick,  and  in 
prison,  and  ye  visited  me  not.  Then  shall  they  also 
answer,  saying,  Lord,  when  saw  we  thee  an  hungred, 
or  athirst,  or  a  stranger,  or  naked,  or  sick,  or  in 
prison,  and  did  not  minister  unto  thee?  Then  shall 
he  answer  them,  saying,  Verily  I  say  unto  you.  In- 
asmuch as  ye  did  it  not  unto  one  of  these  least,  ye 
did  it  not  unto  me.  And  these  shall  go  away  into 
eternal  punishment :  but  the  righteous  into  eternal 
life.— Matt.  25:31-46  (§  136  S). 

1.  What  is  an  appropriate  statement  of  theme  for  the  above 
paragraph  of  the  discourse  on  events  of  the  future? 

2.  What  principle  is  here  represented  as  employed  by  "the 
King"  in  separating  two  groups  for  destinies  so  vastly  differ- 
ent? 

3.  What  relation  does  the  criterion  used  here  to  determine 
whether  men  should  inherit  "eternal  life"  bear  to  the  bases 
elsewhere  laid  down  by  Jesus  ? 

4.  What  other  occasion  can  be  recalled  when  Jesus  spoke  of 
himself  as  "the  King"? 

5.  What  connection  does  this  concluding  paragraph  of  the 
discourse  have  with  the  theme  that  originated  the  discourse 
(First  Day)  ? 

Seventh  Day:  Conspiracy  for  the  Arrest  of  Jcsits 

Now  after  two  days  was  the  feast  of  the  passover 
and  the  unleavened  bread:  and  the  chief  priests  and 
the  scribes  sought  how  they  might  take  him  with  sub- 
tilty,  and  kill  him :  for  they  said,  Not  during  the 
feast,  lest  haply  there  shall  be  a  tumult  of  the  people. 

And  while  he  was  in  Bethany  in  the  house  of  Simon 
the  leper,  as  he  sat  at  meat,  there  came  a  woman  hav- 
ing an  alabaster  cruse  of  ointment  of  spikenard  very 
202 


EVENTS  OF  THE  FUTURE  [XX-7I 

costly ;  and  she  brake  the  cruse,  and  poured  it  over  his 
head.  But  there  were  some  that  had  indignation 
among  themselves,  saying.  To  what  purpose  hath  this 
waste  of  the  ointment  been  made?  For  this  ointment 
might  have  been  sold  for  above  three  hundred  pence, 
and  given  to  the  poor.  And  they  murmured  against 
her.  But  Jesus  said,  Let  her  alone;  why  trouble  ye 
her?  she  hath  wrought  a  good  work  on  me.  For  ye 
have  the  poor  always  with  you,  and  whensoever  ye 
will  ye  can  do  them  good :  but  me  ye  have  not  always. 
She  hath  done  what  she  could  :  she  hath  anointed  my 
body  aforehand  for  the  burying.  And  verily  I  say 
unto  you,  Wheresoever  the  gospel  shall  be  preached 
throughout  the  whole  world,  tliat  also  which  this  wo- 
man hath  done  shall  be  spoken  of  for  a  memorial  of 
her. 

And  Tudas  Iscariot,  he  that  was  one  of  the  twelve, 
went  away  unto  the  chief  priests,  that  he  might 
deliver  him  unto  them.  And  they,  when  they  heard 
it,  were  glad,  and  promised  to  give  him  money.  And 
he  sought  how  he  might  conveniently  deliver  him  unto 
them. — Mark  14:1-11    (§   137). 

1.  What  was  the  basis  of  the  official  fear  that  the  killing  of 
Jesus  would  result  in  "a  tumult  of  the  people"? 

2.  Judging  from  the  comment  of  Jesus  on  the  incident  of 
the  anointing,  what  thought  was  uppermost  in  his  mind  as  he 
sat  at  meat  in  the  house  of  Simon  of  Bethany? 

3.  "Wheresoever  the  gospel  shall  be  preached  throughout 
the  whole  world,  that  also  which  this  woman  hath  done  shall 
be  spoken  of  for  a  memorial  of  her":  what  element  was  there 
in  the  act  of  the  woman  that  should  result  in  such  superlative 
distinction  for  what  she  had  done? 

4.  What  were  the  conditions  that  called  for  some  conspiracy 
between  a  disciple  of  Jesus  and  the  chief  priests? 


20' 


[XX-p]  JESUS  IN  THE  RECORDS 

Leading  Problems  of  the  Study 

1.  Determination  of  the  occasion  and  the  central  theme  of 
the  discourse. 

2.  An  analysis  of  the  address  that  will  make  evident  the 
several  constituent  elements  of  the  future  that  are  treated  in 
it. 

3.  The  conception  held  by  Jesus  as  to  the  time  of  the  several 
future  events  dealt  with  by  him  on  this  occasion. 

4.  The  sources  of  the  convictions  to  which  Jesus  gave  ex- 
pression in  this  discourse. 

5.  The  results  that  Jesus  hoped  to  achieve  by  these  refer- 
ences to  events  of  the  future. 

Some  Findings  in  the  Study 

The  keen  insight  of  Jesus  as  an  observer  and  interpreter 
of  the  social,  political,  and  religious  tendencies  of  his  time 
and  their  bearing  upon  the  future  history  of  his  people. 

The  detachment  of  Jesus  from  the  current  expectations 
about  the  future,  and  his  development  of  a  theory  of  his  own 
that  ran  counter  to  those  held  by  his  fellow-countrymen. 

The  refusal  of  Jesus  to  be  awed  by  the  outward  splendor 
of  a  religious  regime,  and  his  insistence  on  the  sure  outcome 
of  what  he  discerned  to  be  its  inherent  fatal  weaknesses. 


204 


STUDY  XXI 

FINAL  HOURS  OF  JESUS  WITH  HIS 
DISCIPLES 

The  Passover  with  the  Disciples 
The  Passover  with  the  Disciples 
Withdrawal  to  the  Mount  of  Olives 
At  the  Place  Named  Gethsemane 
At  the  Place  Named  Gethsemane 
The  Betrayal  and  Arrest  of  Jesus 
The  Betrayal  and  Arrest  of  Jesus 


Purposes  of  the  Study 

To  ascertain  the  dominant  feelings  and  thoughts  of  Jesus, 
his  strongest  impulses  and  his  unsettled  problems,  as  he  faced 
threatened  arrest  by  his  determined  opponents. 

To  know  the  opinion  of  Jesus  as  to  the  probable  effect  up- 
on his  disciples  of  that  which  was  soon  to  befall  him. 

To  understand  the  reason  for  the  final  hesitation  of  Jesus 
in  the  face  of  imi\ending  death,  and  likewise  the  decisive 
factor  in  his  ultimate  unhesitating  movement  forward  toward 
it. 

Method  for  the  Study 

Endeavor  to  enter  into  that  state  of  mind  which  must  re- 
sult for  an  individual  from  the  proximity  of  death  by  violence 
at  the  hands  of  bitter  enemies. 

Find  the  deepened  meanings  that  broken  bread  and  wine 
poured  out  would  naturally  suggest  to  one  conscious  that  the 
body  may  soon  be  broken  and  the  blood  poured  out  for  a 
cause. 

Seek  to  appreciate  the  searching  quality  of  that  analysis  of 
motives  and  purposes  which  one  certain  of  the  possession  of 
vitally  important  truth  is  likely  to  make  before  yielding  to 
threatened  death. 


STUDY  XXI 

FINAL  HOURS  OF  JESUS  WITH  HIS 
DISCIPLES 

Content  of  the  Study 
First  Day:  The  Passover  zvith  the  Disciples 

And  on  the  first  day  of  unleavened  bread,  when 
they  sacrificed  the  passover,  his  disciples  say  unto 
him,  Where  wilt  thou  that  we  go  and  make  ready  that 
thou  mayest  eat  the  passover?  And  he  sendeth  two 
of  his  disciples,  and  saith  unto  them,  Go  into  the 
city,  and  there  shall  meet  you  a  man  bearing  a  pitcher 
of  water :  follow  him ;  and  wheresoever  he  shall  enter 
in,  say  to  the  goodman  ot  the  house,  The  Master 
saith.  Where  is  my  guest-chamber,  where  I  shall  eat 
the  passover  with  my  disciples?  And  he  will  himself 
shew  you  a  large  upper  room  furnished  and  ready : 
and  there  make  ready  for  us.  And  the  disciples  went 
forth,  and  came  into  the  city,  and  found  as  he  had 
said  unto  them :  and  they  made  ready  the  passover. 

And  when  it  was  evening  he  cometh  with  the  twelve. 
And  as  they  sat  and  were  eating  Jesus  said,  Verily 
I  say  unto  you.  One  of  you  shall  betray  me,  even  he 
that  eateth  with  me.  They  began  to  be  sorrowful, 
and  to  say  unto  him  one  by  one.  Is  it  I?  And  he  said 
unto  them,  It  is  one  of  the  twelve,  he  that  dippeth 
with  me  in  the  dish.  For  the  Son  of  man  goeth,  even 
as  it  is  written  of  him :  but  woe  unto  that  man 
through  whom  the  Son  of  man  is  betrayed !  good 
were  it  for  that  man  if  he  had  not  been  born. — Alark 
14:  12-21  (§  138  A-E). 

I.  "One  of  you  shall  betray  me"  :  what  may  be  supposed  to 
have  been  the  source  of  Jesus'  information  on  this  point? 

207 


[XXI-2]  JESUS  IN  THE  RECORDS 

2.  How  far  did  Jesus  go  toward  identifying  the  betrayer 
before  the  others  of  the  company? 

3.  Why  such  pronouncement  of  woe  unto  the  individual  who 
should  effect  that  which  is  represented  as  having  been  long 
forecast  as  the  destiny  of  the  Son  of  man? 

Second  Day  :  The  Passover  with  the  Disciples 

And  as  they  were  eating,  he  took  bread,  and  when 
he  had  blessed,  he  brake  it,  and  gave  to  them,  and 
said,  Take  ye:  this  is  my  body.  And  he  took  a  cup, 
and  when  he  had  given  thanks,  he  gave  to  them :  and 
they  all  drank  of  it.  And  he  said  unto  them.  This  is 
my  blood  of  the  covenant,  which  is  shed  for  many. 
Verily  I  say  unto  you,  I  will  no  more  drink  of  the 
fruit  of  the  vine,  until  that  day  when  I  drink  it  new  in 
the  kingdom  of  God. — Mark  14:22-25  (§  138  I  J). 

1.  "This  is  my  body.  .  .  .  This  is  my  blood":  paraphrase 
these  sayings  of  Jesus  in  a  manner  that  will  set  forth  what 
should  be  taken  from  the  sayings  as  the  intended  meaning 
of  Jesus. 

2.  How  account  for  the  fact  that  Jesus  did  not  himself 
participate  in  the  feast  of  the  passover? 

3.  "Until  that  day  when  I  drink  it  new  in  the  kingdom  of 
God":  what  is  the  significance  of  the  word  "new"? 

4.  What  indication  is  there  in  the  paragraph  that  Jesus  in- 
tended by  his  acts  and  words  on  this  occasion  to  establish  an 
institution,  that  is,  to  perpetuate  the  use  of  the  bread  and  the 
wine  in  relation  to  himself? 

5.  What  was  the  important  end  that  Jesus  hoped  to  accom- 
plish by  these  deeds  and  words  at  the  table  of  the  passover? 

Third  Day:  IVithdrawal  to  the  Mount  of  Olives 

And  when  they  had  sung  a  hymn,  they  went  out 
unto  the  mount  of  Olives. 

And  Jesus  saith  unto  them,  All  ye  shall  be  offended  : 
for  it  is  written,  I  will  smite  the  shepherd,  and  the 
208 


FINAL  HOURS  WITH  DISCIPLES      [XXI-4] 

sheep  shall  be  scattered  abroad.  Howbeit,  after  I  am 
raised  up,  I  will  go  before  you  into  Galilee.  But 
Peter  said  unto  him,  Although  all  shall  be  offended, 
yet  will  not  I.  And  Jesus  saith  unto  him,  Verily 
I  say  unto  thee,  that  thou  to-day,  even  this  night,  be- 
fore the  cock  crow  twice,  shalt  deny  me  thrice.  But 
he  spake  exceeding  vehemently.  If  I  must  die  with 
thee,  I  will  not  deny  thee.  And  in  like  manner  also 
said  they  all. — Mark  14:26-31    (§  139). 

1.  "All  ye  shall  be  offended":  what  expectation  did  the  dis- 
ciples cherish  that  would  result  in  their  being  caused  to 
stumble  when  the  fate  of  Jesus  took  the  direction  that  is  repre- 
sented as  being  in  accordance  with  the  forecasts  of  their  scrip- 
ture? 

2.  "Howbeit,  after  I  am  raised  up,  I  will  go  before  you  into 
Galilee":  establish  the  right  of  this  saying  to  be  regarded  as  an 
integral  part  of  the  consecutive  thought  of  the  paragraph. 

Fourth  Day:  At  the  Place  Named  Gcthsemane 

And  they  come  unto  a  place  which  was  named 
Gethsemane :  and  he  saith  unto  his  disciples,  Sit  ye 
here,  while  I  pray.  And  he  taketh  with  him  Peter 
and  James  and  John,  and  began  to  be  greatly  amazed, 
and  sore  troubled.  And  he  saith  unto  them.  My  soul 
is  exceeding  sorrowful  even  unto  death :  abide  ye 
here,  and  watch.  And  he  went  forward  a  little,  and 
fell  on  the  ground,  and  prayed  that,  if  it  were  possible, 
the  hour  might  pass  away  from  him.  And  he  said, 
Abba,  Father,  all  things  are  possible  unto  thee ;  re- 
move this  cup  from  me :  howbeit  not  what  I  will,  but 
what  thou  wilt. — Mark  14:32-36  (§  140  B  C). 

1.  In  his  career,  previous  to  this  occasion,  had  Jesus  courted 
death?  or  had  he  sought  to  avoid  death?  or  what  had  been 
his  attitude  toward  the  probability  of  violence  at  the  hands  of 
the  religious  leaders? 

2.  Had  Jesus  during  his  public  activity  regarded  his  death 
as  an  essential  aim  in  his  work?  or  as  an  inevitable  result  of 
his  work?    Or  how  had  he  thought  of  that  event? 

209 


[XXI-5]  JESUS  LV  THE  RECORDS 

3.  In  the  present  crisis,  is  the  position  of  Jesus  that  of 
shrinking  from  what  he  knew  to  be  his  duty?  or  that  of  un- 
certainty whether  his  duty  called  him  to  accept  death?  Or 
what  is  the  problem? 

Fifth  Day:  At  the  Place  Named  Gethsemane 

And  he  cometh,  and  findeth  them  sleeping,  and  saith 
unto  Peter,  Simon,  sleepest  thou?  couldest  thou  not 
watch  one  hour?  Watch  and  pray,  that  ye  enter  not 
into  temptation  :  the  spirit  indeed  is  willing,  but  the 
flesh  is  weak.  And  again  he  went  away,  and  prayed, 
saying  the  same  words.  And  again  he  came,  and 
found  them  sleeping,  for  their  eyes  were  very  heavy ; 
and  they  wist  not  what  to  answer  him.  And  he  com- 
eth the  third  time,  and  saith  unto  them.  Sleep  or  now, 
and  take  your  rest:  it  is  enough;  the  hour  is  come; 
behold,  the  Son  of  man  is  betrayed  into  the  hands  of 
sinners.  Arise,  let  us  be  going:  behold,  he  that  be- 
trayeth  me  is  at  hand. — Mark  14:37-42  (§  140  E-G). 

1.  "Watch  and  pray,  that  ye  enter  not  into  temptation":  at 
this  time  what  was  the  imminent  temptation  for  the  followers 
of  Jesus? 

2.  "And  again  he  went  away,  and  prayed,  saying  the  same 
words" ;  in  that  prayer  what  is  the  one  point  on  which  the 
mind  of  Jesus  is  clear  bevond  question  ? 

3.  "Sleep  on  now,  and  take  your  rest:  it  is  enough":  what 
development  in  the  course  of  events  brought  Jesus  to  the 
settled  state  of  mind  about  the  problem  of  his  death  that 
finds  expression  in  these  words? 

Sixth  D.\y  :  The  Betrayal  and  Arrest  of  Jesus 

And  straightway,  while  he  yet  spake,  cometh  Judas, 
one  of  the  twelve,  and  with  him  a  multitude  with 
swords  and  staves,  from  the  chief  priests  and  the 
scribes  and  the  elders.  Now  he  that  betrayed  him  had 
given  them  a  token,  saying.  Whomsoever  I  shall  kiss, 
210 


FINAL  HOURS  WITH  DISCIPLES      [XXI-7] 

that  is  he;  take  him,  and  lead  him  away  safely.  And 
when  he  was  come,  straightway  he  came  to  him,  and 
saith.  Rabbi ;  and  kissed  him.  And  they  laid  hands 
on  .him,  and  took  him.  But  a  certain  one  of  them 
that  stood  by  drew  his  sword,  and  smote  the  servant 
of  the  high  priest,  and  struck  oflf  his  ear.  And  Jesus 
answered  and  said  unto  them.  Are  ye  come  out,  as 
against  a  robber,  with  swords  and  staves  to  seize  me? 
I  was  daily  with  you  in  the  temple  teaching,  and  ye 
took  me  not :  but  this  is  done  that  the  scriptures  might 
be  fulfilled.    And  they  all  left  him,  and  fled. 

And  a  certain  young  man  followed  with  him,  having 
a  linen  cloth  cast  about  him,  over  his  naked  body : 
and  they  lay  hold  on  him ;  but  he  left  the  linen  cloth, 
and  fled  naked. — Mark  14:43-52  (§  141). 

1.  "Had  given  them  a  token":  why  should  a  token  of  iden- 
tification be  needed  for  one  so  well  known  by  the  people  as 
Jesus? 

2.  "Lead  him  away  safely":  why  "safely,"  that  is.  what  were 
the   dangers? 

3.  "I  was  daily  with  you  in  the  temple  teaching,  and  ye  took 
me  not" :  why  had  they  not  arrested  Jesus  at  the  time  he  was 
publicly  teaching  in  the  temple? 

Seventh  Day:  The  Betrayal  and  Arrest  of  Jesus 

1.  In  view  of  the  circumstance  that  Jesus  anticipated  his 
betrayal  by  one  of  his  disciples,  how  account  for  the  fact  that 
apparently  he  took  no  precautions  to  avoid  being  arrested? 

2.  Since  Jesus  foresaw  in  the  days  before  he  reached  Jeru- 
salem that  he  had  the  deadly  enmity  of  those  in  power,  explain 
why  he  persisted  in  his  plan  of  going  to  Jerusalem. 

3.  What  important  ends  did  Jesus  accomplish,  by  what  he 
said  and  did  in  Jerusalem,  that  could  not  have  been  accom- 
plished as  fully  by  remaining  at  work  in  Galilee? 


[XXI-p]  JESUS  IN  THE  RECORDS 

Leading  Problems  of  the  Study 

1.  The  significance  that  Jesus  intended  should  be  attached 
to  his  use  of  the  bread  and  the  wine  as  modes  of  interpreting 
the  deeper  meanings  in  the  seeming  tragedy  of  his  death. 

2.  The  reasons  for  that  effect  upon  the  disciples  which  Jesus 
stated  would  result  when  he  had  been  violentl}'  taken  away 
from  them. 

3.  Determination  of  what  view  of  the  worth  of  his  death 
could  permit  the  prayer  of  Jesus  that  he  might  be  spared  that 
bitter  cup. 

4.  The  factor  in  the  situation  that  set  the  mind  of  Jesus  con- 
fidently at  rest  as  to  the  course  to  be  pursued  by  him. 

Some  Findings  in  the  Study 

Some  phases  of  the  view  of  Jesus  himself  as  to  the  sig- 
nificance of  his  death. 

The  thought  of  Jesus  about  the  future  as  shown  in  the 
foreseen  effect  upon  his  disciples  of  his  withdrawal  by  death. 

An  intimate  and  convincing  revelation  of  the  ultimate  per- 
sonal standards  of  Jesus  and  of  the  application  of  these  to 
definite  situations  of  the  most  critical  and  trying  nature. 


212 


STUDY  XXII 

JUDICIAL  TRIALS  AND  CRUCIFIXION  OF 

JESUS 

The  Trial  Before  the  Jewish  Authorities 
The  Trial  Before  the  Jewish  Authorities 
The  Trial  Before  the  Roman  Authorities 
The  Trial  Before  the  Roman  Authorities 
The  Crucifixion  of  Jesus 
The  Crucifixion  of  Jesus 
The  Burial  of  Jesus 


Purposes  of  the  Study 

To  learn  the  nature  of  the  charges  brought  against  Jesus 
before  the  Jewish  tribunal,  and  those  formulated  and  pre- 
sented to  the  Roman  authorities. 

To  observe  the  attitude  of  Jesus  toward  accusers  and  judges, 
and  to  decide  the  meaning  of  the  answers  made  by  Jesus  to 
the  questions  addressed  to  him  by  the  courts. 

To  compare  the  charges  made  with  the  recorded  facts  of 
the  career  of  Jesus. 

To  discover  the  motives  of  the  Jewish  accusers  and  the  de- 
termining factors  in  the  action  finally  taken  by  the  Roman 
authorities. 

Method  for  the  Study 

In  view  of  the  character  of  the  central  accusation  made 
against  Jesus  at  his  trials,  and  the  relation  between  the  inter- 
pretation put  upon  him  by  his  accusers  and  that  commonly 
held  throughout  the  ages,  it  is  of  the  utmost  importance  that 
the  attitude  of  Jesus  himself  toward  that  interpretation  be  ob- 
served with  attention,  and  that  the  implications  thereof  for  the 
true  understanding  of  Jesus  be  fully  drawn. 

Do  not  be  satisfied  with  the  bare  use  of  the  accusers'  inter- 
pretative term  for  Jesus,  but  reach  with  precision  (a)  what 
his  accusers  meant  by  it,  (b)  what  is  commonly  meant  by  it, 
and  most  particularly  (c)  what  position  Jesus  took  as  to  its 
application  to  himself. 


STUDY  XXII 

JUDICIAL    TRIALS   AND    CRUCIFIXION 
OF  JESUS 

Content  of  the  Study 
First  Day:  The  Trial  Before  the  Jezvish  Authorities 

And  they  seized  him,  and  led  him  away,  and 
brought  him  into  the  high  priest's  house.  But  Peter 
followed  afar  off.  And  when  they  had  kindled  a  fire 
in  the  midst  of  the  court,  and  had  sat  down  together, 
Peter  sat  in  the  midst  of  them.  And  a  certain  maid 
seeing  him  as  he  sat  in  the  light  of  the  fire,  and 
looking  stedfastly  upon  him,  said,  This  man  also  was 
with  him.  But  he  denied,  saying.  Woman,  I  know 
him  not.  And  after  a  little  while  another  saw  him,_ 
and  said.  Thou  also  art  one  of  them.  But  Peter  said,' 
Man,  I  am  not.  And  after  the  space  of  about  one 
'  hour  another  confidently  affirmed,  saying,  Of  a  truth 
this  man  also  was  with  him:  for  he  is  a  Galilsean. 
But  Peter  said,  Alan,  I  know  not  what  thou  sayest. 
And  immediately,  while  he  yet  spake,  the  cock  crew. 
And  the  Lord  turned,  and  looked  upon  Peter.  And 
Peter  remembered  the  word  of  the  Lord,  how  that  he 
said  unto  him,  Before  the  cock  crow  this  day.  thou 
shalt  deny  me  thrice.  And  he  went  out,  and  wept 
bitterly. 

And"  the  men  that  held  Jesus  mocked  him,  and  beat 
him.  And  they  blindfolded  him,  and  asked  him,  say- 
ing, Prophesy:  who  is  he  that  struck  thee?  And 
many  other  things  spake  they  against  him,  reviling 
him.— Luke  22:54-65   (§  142  A-L). 

I.  For  what  reason  was  Peter  so  concerned  to  disclaim  all- 
relationship  to  and  knowledge  of  Jesus  at  this  time? 

215 


IXXII-2]  JESUS  IN  THE  RECORDS 

2.  What  were  the  several  forms  of  indignity  to  which  Jesus 
was  subjected  by  those  who  had  taken  him  as  a  prisoner? 

Second  Day  :  The  Trial  Before  the  Jewish  Authorities 

And  as  soon  as  it  was  day,  the  assembly  of  the 
elders  of  the  people  was  gathered  together,  both  chief 
priests  and  scribes ;  and  they  led  him  away  into  their 
council,  saying,  If  thou  art  the  Christ,  tell  us.  But  he 
said  unto  them.  If  I  tell  you,  ye  will  not  believe :  and 
if  I  ask  you,  ye  will  not  answer.  But  from  henceforth 
shall  the  Son  of  man  be  seated  at  the  right  hand  of 
the  power  of  God.  And  they  all  said,  Art  thou  then 
the  Son  of  God?  And  he  said  unto  them.  Ye  say 
that  I  am.  And  they  said.  What  further  need  have 
we  of  witness?  for  we  ourselves  have  heard  from  his 
own  mouth. — Luke  22:66-71  (§  142  M-0). 

1.  "If  thou  art  the  Christ,  tell  us":  what  position  had  Jesus 
taken,  during  his  public  work,  toward  the  interpretation  of 
himself  as  the  Christ? 

2.  If  the  council  of  the  Jews  desired  to  establish  that  Jesus 
had  claimed  to  be  the  Christ,  what  witnesses  could  they  have 
brought  forward  to  prove  it? 

3.  Why  did  the  assembly  of  the  elders  ask  Jesus  whether  he 
considered  himself  to  be  the  Christ? 

4.  "If  I  tell  you,  ye  will  not  believe:  and  if  I  ask  you,  ye 
will  not  answer" :  what  element  does  that  reply  from  Jesus 
contribute  to  one's  knowledge  of  his  attitude  toward  the 
messiahship? 

5.  "Art  thou  then  the  Son  of  God?":  what  relation  does  the 
term  "Son  of  God"  bear  to  the  term  "the  Christ"? 

6.  "Ye  say  that  I  am" :  what  thought  did  Jesus  mean  to  con- 
vey by  these  final  words  on  the  problem? 

Third  Day:  The  Trial  Before  the  Roman  Authorities 

And    the    whole    company    of    them    rose    up,    and 
brought  him  before  Pilate.    And  they  began  to  accuse 
him,  saying.  We  found  this  man  perverting  our  nation, 
216 


TRIALS  AND  CRUCIFIXION  [XXII-4] 

and  forbidding  to  give  tribute  to  Caesar,  and  saying 
that  he  himself  is  Christ  a  king.  And  Pilate  asked 
him,  saying.  Art  thou  the  King  of  the  Jews?  And  he 
answered  him  and  said.  Thou  sayest.  And  Pilate 
said  unto  the  chief  priests  and  the  multitudes,  I  find 
no  fault  in  this  man.  But  they  were  the  more  urgent, 
saying,  He  stirreth  up  the  people,  teaching  throughout 
all  Judaea,  and  beginning  from  Galilee  even  unto  this 
place.  But  when  Pilate  heard  it,  he  asked  whether 
the  man  were  a  Galiljean.  And  when  he  knew  that 
he  was  of  Herod's  jurisdiction,  he  sent  him  unto 
Herod,  who  himself  also  was  at  Jerusalem  in  these 
days. — Luke  23:  1-7  (§  143  A-F). 

1.  "And  the  whole  company  of  them  rose  up,  and  brought 
him  before  Pilate":  why  was  the  case  of  Jesus  taken  to  the 
Roman  authorities? 

2.  "We  found  this  man  perverting  our  nation,  and  forbid- 
ding to  give  tribute  to  Csesar" :  what  had  been  actually  the 
position  taken  by  Jesus  in  the  matter  of  the  payment  of  polit- 
ical tribute  to  the  Romans  ? 

3.  "And  saying  that  he  himself  is  Christ  a  king" :  name  any 
occasion  when  Jesus  had  stated  or  had  implied  that  he  was 
the   Christ. 

4.  If  they  could  have  proved  that  Jesus  had  claimed  to  be 
the  Christ,  what  attitude  would  Pilate  have  taken  toward 
Jesus? 

5.  "Thou  sayest" :  what  conclusion  should  be  drawn  from 
these  words  as  to  whether  Jesus  regarded  himself  as  the  King 
of  the  Jews? 

6.  "I  find  no  fault  in  this  man" :  what  decision  had  Pilate 
made  concerning  the  charge  that  Jesus  regarded  himself  as 
the  Christ? 

Fourth  Day:  The  Trial  Before  the  Roman  Authorities 

Now    when    Herod    saw   Jesus,    he    was    exceeding 
glad:  for  he  was  of  a  long  time  desirous  to  see  him, 
because  he  had  heard  concerning  him ;  and  he  hoped 
217 


[XXII-4]  JESUS  IN  THE  RECORDS 

to  see  some  miracle  done  by  him.  And  he  ques- 
tioned him  in  many  words ;  but  he  answered  him 
nothing.  And  the  chief  priests  and  the  scribes  stood, 
vehemently  accusing  him.  And  Herod  with  his 
soldiers  set  him  at  nought,  and  mocked  him,  and 
arraying  him  in  gorgeous  apparel  sent  him  back  to 
Pilate.  And  Herod  and  Pilate  became  friends  with 
each  other  that  very  day :  for  before  they  were  at 
enmity  between  themselves. 

And  Pilate  called  together  the  chief  priests  and  the 
rulers  and  the  people,  and  said  unto  them.  Ye  brought 
unto  me  this  man,  as  one  that  perverteth  the  people : 
and  behold,  I,  having  examined  him  before  you, 
found  no  fault  in  this  man  touching  those  things 
whereof  ye  accuse  him:  no,  nor  yet  Herod:  for  he 
sent  him  back  unto  us ;  and  behold,  nothing  worthy 
of  death  hath  been  done  by  him.  I  will  therefore 
chastise  him,  and  release  him.  But  they  cried  out 
all  together,  saying,  Away  with  this  man,  and  release 
unto  us  Barabbas :  one  who  for  a  certain  insurrection 
made  in  the  city,  and  for  murder,  was  cast  into  prison. 
And  Pilate  spake  unto  them  again,  desiring  to  release 
Jesus;  but  they  shouted,  saying.  Crucify,  crucify  him. 
And  he  said  unto  them  the  third  time.  Why,  what  evil 
hath  this  man  done?  I  have  found  no  cause  of  death 
in  him :  I  will  therefore  chastise  him  and  release  him. 
But  they  were  instant  with  loud  voices,  asking  that 
he  might  be  crucified.  And  their  voices  prevailed. 
And  Pilate  gave  sentence  that  what  they  asked  for 
should  be  done.  And  he  released  him  that  for 
insurrection  and  murder  had  been  cast  into  prison, 
whom  they  asked  for ;  but  Jesus  he  delivered  up  to 
their  will. — Luke  23:8-25  (§  143  G-M). 

I.  "He  stirreth  up  the  people,  teaching  throughout  all  Judaea, 
and  beginning  from  Galilee  even  unto  this  place"  (Third  Day)  : 
(a)  in  what  sense  of  "stirreth  up  the  people"  did  the  accusers 
of  Jesus  intend  this  charge  before  Pilate  to  be  taken?  (b) 
in  what  sense  was  it  entirely  true  of  Jesus  that  "he  stirreth  up 
the  people"? 

218 


TRIALS  AND  CRUCIFIXION         [XXII-4] 

2.  "And  he  (Herod)  questioned  him  in  many  words;  but  he 
answered  him  nothing.  And  the  chief  priests  and  the  scribes 
stood,  vehemently  accusing  him."  In  the  report  of  Mark  on 
the  trial  before  the  Jewish  authorities  it  is  stated  that  "the 
high  priest  stood  up  in  the  midst,  and  asked  Jesus,  saying. 
Answerest  thou  nothing?  what  is  it  which  these  witness 
against  thee?  But  he  held  his  peace,  and  answered  nothing." 
— Mark  14:60,  61  (§  142  D).  In  the  report  of  Mark  on  the 
trial  before  Pilate  it  is  stated  that  "the  chief  priests  accused 
him  of  many  things.  And  Pilate  again  asked  him,  saying, 
Answerest  thou  nothing?  behold  how  many  things  they  ac- 
cuse thee  of.  But  Jesus  no  more  answered  anything;  inso- 
much that  Pilate  marvelled." — Alark  15:3-5  (§  143  E).  Why 
this  attitude  of  silence  on  the  part  of  Jesus  beft)re  each  of 
these  three  important  and  powerful  personages? 

3.  "I  found  no  fault  in  this  man  .  .  .  nothing  worthy  of 
death  hath  been  done  by  him.  I  will  therefore  chastise  him" : 
in  view  of  these  announced  findings  of  Pilate,  attesting  the 
entire  innocence  of  Jesus,  what  object  had  Pilate  in  proposing 
to  chastise  Jesus? 

4.  "Release  unto  us  Barabbas" :  it  is  reported  by  Alark  that 
"the  chief  priests  stirred  up  the  multitude,  that  he  should 
rather  release  Barabbas  unto  them" — Alark  15:11  (§  143  K). 
What  had  been  the  normal  attitude  of  the  multitude  toward 
Jesus? 

5.  Give  grounds  of  justification  and  of  condemnation  for 
the  course  taken  by  Pilate  toward  the  demand  from  the  Jews 
for  the  death  of  Jesus. 

And  the  soldiers  led  him  away  within  the  court, 
which  is  the  Praetorium ;  and  they  call  together  the 
whole  band.  And  they  clothe  him  with  purple,  and 
plaiting  a  crown  of  thorns,  they  put  it  on  him ;  and 
they  began  to  salute  him.  Hail,  King  of  the  Jews! 
And  they  smote  his  head  with  a  reed,  and  did  spit 
upon  him,  and  bowing  their  knees  worshipped  him. 
And  when  they  had  mocked  him,  they  took  ofif  from 
him  the  purple,  and  put  on  him  his  garments.  And 
219 


IXXII-.5]  JESUS  IN  THE  RECORDS. 

they   lead   him   out   to   crucify   him. — Mark    15 :  16-20 
(§  143  N). 

Fifth  Day  :  The  Crucifixion  of  Jesus 

And  they  compel  one  passing  by,  Simon  of  Cyrene, 
coming  from  the  country,  the  father  of  Alexander  and 
Rufus,  to  go  with  them,  that  he  might  bear  his  cross. 
And  they  bring  him  unto  the  place  Golgotha,  which 
is,  being  interpreted.  The  place  of  a  skull.  And  they 
offered  him  wine  mingled  with  myrrh  :  but  he  received 
it  not.  And  they  crucify  him,  and  part  his  garments 
among  them,  casting  lots  upon  them,  what  each  should 
take.  And  it  was  the  third  hour,  and  they  crucified 
him.  And  the  superscription  of  his  accusation  was 
written  over,  the  king  of  the  jews.  And  with  him 
they  crucify  two  robbers ;  one  on  his  right  hand,  and 
one  on  his  left.  And  they  that  passed  by  railed  on 
him,  wagging  their  heads,  and  saying,  Ha !  thou  that 
destroyest  the  temple,  and  buildest  it  in  three  days, 
save  thyself,  and  come  down  from  the  cross.  In  like 
manner  also  the  chief  priests  mocking  him  among 
themselves  with  the  scribes  said.  He  saved  others ; 
himself  he  cannot  save.  Let  the  Christ,  the  King  of 
Israel,  now  come  down  from  the  cross,  that  we  may 
see  and  believe.  And  they  that  were  crucified  with 
him  reproached  him. — Mark  15:21-32  (§  144  A-E). 

1.  "The  superscription  of  his  accusation" :  what  relation  was 
there  between  the  personal  claims  made  by  Jesus  and  the  con- 
tent of  "the  superscription  of  his  accusation"? 

2.  "Ha !  thou  that  destroyest  the  temple,  and  buildest  it  in 
three  days":  the  taunt  is  based  upon  events  reported  in  part 
of  the  Mark  record  of  the  trial  before  the  Jewish  authorities, 
namely, 

Now  the  chief  priests  and  the  whole  council  sought 

witness  against  Jesus  to  put  him  to  death  ;  and  found 

it  not.     For  many  bare  false  witness  against  him,  and 

their  witness  agreed  not  together.    And  there  stood  up 

220 


TRIALS  AND  CRUCIFIXION  [XXII-6] 

certain,  and  bare  false  witness  against  him,  saying, 
We  heard  him  say,  I  will  destroy  this  temple  that  is 
made  with  hands,  and  in  three  days  I  will  build  an- 
other made  without  hands.  And  not  even  so  did  their 
witness  agree  together. — Mark  14:  55-59  (§  142  C). 

What  had   Jesus  actually  said  about   the   destruction   of  the 
temple?     By  whose  hands  was  the  temple  actually  destroyed? 

3.  "Let  the  Christ,  the  King  of  Israel,  now  come  down  from 
the  cross":  what  basis  had  the  chief  priests  and  scribes  for 
treating  Jesus  as  a  claimant  to  the  title  "the  Christ,  the  King 

of  Israel"? 

4.  "That  we  may  see  and  believe":  see  what?  believe  what? 
Why  should  what  they  asked  to  see  result  in  what  they 
promised  to  believe? 

Sixth  D.\y  :  The  Crucifixion  of  Jesus 

And  when  the  sixth  hour  was  come,  there  was  dark- 
ness over  the  whole  land  until  the  ninth  hour.  And  at 
the  ninth  hour  Jesus  cried  with  a  loud  voice,  Eloi, 
Eloi,  lama  sabachthani?  which  is.  being  interpreted, 
My  God,  my  God,  why  hast  thou  forsaken  me?  And 
some  of  them  that  stood  by,  when  they  heard  it,  said, 
Behold,  he  calleth  Elijah.  And  one  ran,  and  filhng 
a  sponge  full  of  vinegar,  put  it  on  a  reed,  and  gave 
him  to  drink,  saying,  Let  be ;  let  us  see  whether  Eli- 
jah cometh  to  take  him  down.  And  Jesus  uttered  a 
loud  voice,  and  gave  up  the  ghost.  And  the  veil  of 
the  temple  was  rent  in  twain  from  the  top  to  the 
bottom.  And  when  the  centurion,  which  stood  by 
over  against  him,  saw  that  he  so  gave  up  the  ghost,  he 
said.  Truly  this  man  was  the  Son  of  God.  And 
there  were  also  women  beholding  from  afar:  among 
whom  were  both  Mary  Magdalene,  and  Mary  the 
mother  of  James  the  less  and  of  Joses,  and  Salome: 
who,  when  he  was  in  Galilee,  followed  him,  and  mm- 
istered  unto  him  ;  and  many  other  women  which  came 
up  with  him  unto  Jerusalem.— Mark  15:33-41  (§ 
144  F-L). 

221 


[XXII-7]  JESUS  IN  THE  RECORDS 

1.  "My  God,  my  God,  why  hast  thou  forsaken  me?":  from 
this  utterance  of  Jesus  on  the  cross,  what  conclusion  should  be 
reached  as  to  his  state  of  mind  at  this  time? 

2.  The  record  of  Luke  reports  Jesus  as  saying,  at  the  be- 
ginning of  the  crucifixion,  "Father,  forgive  them;  for  they 
know  not  what  they  do" — Luke  23:34  (§  144  C)  ;  and,  just 
before  death,  "Father,  into  thy  hands  I  commend  my  spirit" — 
Luke  23:46  (§  144  H)  :  from  these  sayings  deduce  the  atti- 
tude of  Jesus  toward  (a)  his  slayers  and  (b)  his  death. 

3.  "Truly  this  man  was  the  Son  of  God" :  what  did  these 
words  mean  on  the  lips  of  a  Roman  centurion  ?  Luke  reports 
the  Roman  centurion  as  saying,  "Certainly  this  was  a  right- 
eous man" — Luke  23:47  (§  144  J). 

Seventh  Day  :  The  Burial  of  Jesus 

And  when  even  was  now  come,  because  it  was  the 
Preparation,  that  is,  the  day  before  the  sabbath,  there 
came  Joseph  of  Arimathsea,  a  councillor  of  honour- 
able estate,  who  also  himself  was  looking  for  the 
kingdom  of  God ;  and  he  boldly  went  in  unto  Pi- 
late, and  asked  for  the  body  of  Jesus.  And  Pilate 
marvelled  if  he  were  already  dead:  and  calling  unto 
him  the  centurion,  he  asked  him  whether  he  had 
been  any  while  dead.  And  when  he  learned  it  of 
the  centurion,  he  granted  the  corpse  to  Joseph. 
And  he  bought  a  linen  cloth,  and  taking  him  down, 
wound  him  in  the  linen  cloth,  and  laid  him  in  a  tomb 
which  had  been  hewn  out  of  a  rock;  and  he  rolled 
a  stone  against  the  door  of  the  tomb.  And  Mary 
Magdalene  and  Mary  the  mother  of  Joses  beheld 
where  he  was  laid. — Mark  15:42-47   (§    145). 

1.  "Who  also  himself  was  looking  for  the  kingdom  of  God": 
state  somewhat  fully  the  content  of  the  expectation  held  by 
Joseph  of  Arimathaea  as  disclosed  by  these  words.  Why 
should  he  be  interested  in  Jesus? 

2.  What  motives  should  be  supposed  to  have  prompted  the 
action  taken  by  Joseph  of  Arimathsea?  • 

222 


TRIALS  AND  CRUCIFIXION         [XXI I-p] 

Leading  Problems  of  the  Study 

1.  Charges  brought  against  Jesus  at  his  trial  before  the 
high  priest,  and  their  relation  to  the  facts  of  his  life. 

2.  Justification  advanced  by  the  Jewish  rulers  for  bringing 
Jesus  before  the  Roman  authorities,  and  the  position  taken  by 
the  Romans  toward  the  asserted  claims. 

3.  Attitude  of  Jesus  in  the  presence  of  his  accusers  and  of 
his  judges. 

4.  Significance  to  be  attached  to  the  words  spoken  by  Jesus 
at  his  trials. 

5.  Correspondence  between  the  superscription  on  the  cross 
of  Jesus  and  the  acts  and  claims  of  his  public  activity. 


Some  Findings  in  the  Study 

The  substance  of  the  accusation  against  Jesus  by  the  Jewish 
authorities  before  the  Roman  authorities,  and  likewise  the 
reason  why  the  charges  took  the  form  they  did. 

How  much  of  truth  and  how  much  of  misrepresentation  or 
worse  lay  in  the  indictment  against  Jesus. 

The  impression  created  by  Jesus  under  trial  on  an  unbiased, 
reasonably  judicial  mind,  as  evidenced  throughout  in  the  atti- 
tude of  Pilate. 

The  contribution  of  the  study  to  a  more  complete  under- 
standing of  the  attitude  taken  by  Jesus  toward  the  interpre- 
tation of  himself  as  the  Christ. 


223 


STUDY  XXIII 

E\'EXTS  SUBSEOUEXT  TO  THE  DEATH  OF 
JESUS 

The  Guard  for  the  Sepulchre 
The  Visit  to  the  Sepulchre 
The  Guard  and  the  Authorities 
With  the  Disciples  ix  the  Country 
With  the  Disciples  in  Jerusalem 
With  the  Disciples  in  Jerusalem 
With  the  Disciples  in  Galilee 


Purposes  of  the  Study 

To  find  what  specific  deeds  of  Jesus  are  placed  after  his 
crucifixion,  and  what  the  thoughts  are  to  which  he  gave  ex- 
pression during  that  period. 

To  compare  his  deeds  and  sayings  after  his  death  with  those 
that  preceded  his  death,  and  therefrom  to  determine  why 
Jesus  should  appear  to  his  disciples  in  deed  and  in  word  after 
his  burial. 

To  determine  also  the  relation  of  the  problems  dealt  with 
by  Jesus  after  his  death  to  those  problems  that  confronted  the 
disciples  of  Jesus  after  he  had  finally  passed  away. 

Method  for  the  Study 

Distinguish  clearly  between  the  baffling  problems  involved 
in  the  appearances  of  Jesus  subsequent  to  his  death  and  the 
simple  procedure  of  examining  the  records  for  their  state- 
ments of  the  actions  and  teaching  reported  of  Jesus  during 
the  post-crucifixion  period.  Establish  the  historicity  of  the 
appearances,  in  part  by  the  purposes  accomplished,  through 
deed  and  by  word,  during  the  appearances. 


STUDY  XXIII 

EVENTS  SUBSEQUENT  TO  THE  DEATH 
OF  JESUS 

Content  of  the  Study 

First  Day  :  The  Guard  for  the  Sepulchre 

Now  on  the  morrow,  which  is  the  daj^  after  the 
Preparation,  the  chief  priests  and  the  Pharisees  were 
gathered  together  unto  Pilate,  saying.  Sir,  we  remem- 
ber that  that  deceiver  said,  while  he  was  yet  alive. 
After  three  days  I  rise  again.  Command  therefore 
that  the  sepulchre  be  made  sure  until  the  third  day, 
lest  haply  his  disciples  come  and  steal  him  away,  and 
say  unto  the  people.  He  is  risen  from  the  dead :  and 
the  last  error  will  be  worse  than  the  first.  Pilate  said 
unto  them,  Ye  have  a  guard :  go  your  way,  make 
it  as  sure  as  ye  can.  So  they  went,  and  made  the 
sepulchre  sure,  sealing  the  stone,  the  guard  being  with 
them. — Matt.  27:62-66  (§  146). 

1.  "Sir,  we  remember  that  that  deceiver  said,  while  he  was 
yet  alive,  After  three  days  I  rise  again" :  (a)  to  what  group 
had  Jesus  confined  his  statements,  during  his  lifetime,  about 
the  impending  happenings  to  himself  at  Jerusalem?  (b) 
how  did  "the  chief  priests  and  the  Pharisees"  come  to  know 
that  which  they  remembered? 

2.  "Lest  haply  his  disciples  come  and  steal  him  away" :  (a) 
was  it  a  friend  or  an  enemy  who  had  buried  him?  (b)  how 
much  credence  had  the  disciples  given  to  Jesus'  forecasts  of 
events  at  Jerusalem?  (c)  who  needed  to  be  convinced  that 
"He  is  risen  from  the  dead,"  the  disciples  or  those  whom  the 
disciples  would  deceive? 

227 


[XXIII-2]  JESUS  IN  THE  RECORDS 

3.  "The  last  error  will  be  worse  than  the  first":  (a)  what 
had  been  the  attitude  of  Pilate  toward  "the  first  error"?  (b) 
what  degree  of  interest  or  response  would  he  be  likely  to  feel 
toward  "the  last  error"  of  the  chargers  of  error? 

4.  Why  did  not  the  chief  priests  and  the  Pharisees  get  the 
body  from  the  cross  if  they  were  possessed  by  this  fear? 

Second  Day  :  The  Visit  to  the  Sepulchre 

And  when  the  sabbath  was  past,  Mary  Magda- 
lene, and  Mary  the  mother  of  James,  and  Salome, 
bought  spices,  that  they  might  come  and  anoint 
him.  And  very  early  on  the  first  day  of  the  week, 
they  come  to  the  tomb  when  the  sun  was  risen. 
And  they  were  saying  among  themselves.  Who  shall 
roll  us  away  the  stone  from  the  door  of  the  tomb? 
and  looking  up,  they  see  that  the  stone  is  rolled 
back :  for  it  was  exceeding  great.  And  entering  into 
the  tomb,  they  saw  a  young  man  sitting  on  the  right 
side,  arrayed  in  a  white  robe ;  and  they  were  amazed. 
And  he  saith  unto  them.  Be  not  amazed :  j'e  seek 
Jesus,  the  Nazarene,  which  hath  been  crucified :  he  is 
risen ;  he  is  not  here :  behold,  the  place  where  they 
laid  him!  But  go,  tell  his  disciples  and  Peter,  He 
goeth  before  you  into  Galilee :  there  shall  ye  see  him, 
as  he  said  unto  you.  And  they  went  out,  and  fled 
from  the  tomb ;  for  trembling  and  astonishment  had 
come  upon  them :  and  they  said  nothing  to  any  one ; 
for  they  were  afraid. — Mark  16:  1-8  (§  147  A-G). 

1.  "They  see  that  the  stone  is  rolled  back":  what  indication 
does  the  account  give  as  to  who  rolled  away  the  stone  from 
the  door  of  the  tomb? 

2.  "Lest  haply  his  disciples  come  and  steal  him  away": 
which  was  the  more  likely,  (a)  that  his  disciples  would  steal 
him  away?  or,  (b)  that  the  ruffians  who  had  murdered  him 
would  thus  further  desecrate  his  body? 

3.  "Ye  seek  Jesus,  the  Nazarene" :  which  is  the  more  wonder- 
ful, (a)  that  a  spirit  should  converse  with  living  persons?  or, 

228 


EJ'ENTS  SUBSEQUENT  TO  DEATH   [XXIII-3] 

(b)  that  the  body  of  Jesus  should  have  disappeared  from  the 
tomb? 

4.  "And  they  said  nothing  to  any  one" :  what  then  is  the 
origin  of  the  report  of  what  they  saw  and  heard? 

Third  Day:  The  Guard  and  the  Authorities 

Now  while  they  were  going,  behold,  some  of  the 
guard  came  into  the  city,  and  told  unto  the  chief 
priests  all  the  things  that  were  come  to  pass.  And 
when  they  were  assembled  with  the  elders,  and  had 
taken  counsel,  they  gave  large  money  unto  the  soldiers, 
saying.  Say  ye,  His  disciples  came  by  night,  and  stole 
him  away  while  we  slept.  And  if  this  come  to  the 
governor's  ears,  we  will  persuade  him,  and  rid  you 
of  care.  So  they  took  the  money,  and  did  as  they 
were  taught:  and  this  saying  was  spread  abroad 
among  the  Jews,  and  continueth  until  this  day. — Matt. 
28:  11-15  (§  148). 

1.  "And  told  unto  the  chief  priests":  why  did  they  not  re- 
port to  their  own  Roman  authorities? 

2.  "All  the  things  that  were  come  to  pass":  enumerate  the 
points  on  which  the  guard  could  give  testimony. 

3.  "We  will  persuade  him,  and  rid  you  of  care":  judging 
from  his  general  attitude  toward  the  case  of  Jesus,  how  much 
interest  was  Pilate  likely  to  have  in  the  guard  and  the  Jewish 
authorities? 

4.  "Among  the  Jews":  as  distinguished  from  whom? 

5.  "Until  this  day" :  until  what  day  ? 

Fourth  Day:  With  the  Disciples  i)i  the  Country 

And  behold,  two  of  them  were  going  that  very  day 
to  a  village  named  Emmaus,  which  was  threescore 
furlongs  from  Jerusalem.  And  they  communed  with 
each  other  of  all  these  things  which  had  happened. 
And  it  came  to  pass,  while  they  communed  and 
questioned  together,  that  Jesus  himself  drew  near, 
and  went  with  them.  But  their  eyes  were  holden 
229 


[XXIII-4]  JESUS  IN  THE  RECORDS 

that  they  should  not  know  him.  And  he  said  unto 
them,  What  communications  are  these  that  ye  have 
one  with  another,  as  ye  walk?  And  they  stood  still, 
looking  sad.  And  one  of  them,  named  Cleopas,  an- 
swering said  unto  him,  Dost  thou  alone  sojourn 
in  Jerusalem  and  not  know  the  things  which  are 
come  to  pass  there  in  these  days?  And  he  said  unto 
them.  What  things?  And  they  said  unto  him.  The 
things  concerning  Jesus  of  Nazareth,  which  was  a 
prophet  mighty  in  deed  and  word  before  God  and  all 
the  people:  and  how  the  chief  priests  and  our  rulers 
delivered  him  up  to  be  condemned  to  death,  and 
crucified  him.  But  we  hoped  that  it  was  he  which 
should  redeem  Israel.  Yea  and  beside  all  this,  it  is 
now  the  third  day  since  these  things  came  to  pa'Ss. 
Moreover  certain  women  of  our  company  amazed 
us,  having  been  early  at  the  tomb ;  and  when 
they  found  not  his  body,  they  came,  saying,  that 
they  had  also  seen  a  vision  of  angels,  which  said 
that  he  was  alive.  And  certain  of  them  that  were 
with  us  went  to  the  tomb,  and  found  it  even  so  as 
the  women  had  said :  but  him  they  saw  not.  And  he 
said  unto  them,  O  foolish  men,  and  slow  of  heart  to 
believe  in  all  that  the  prophets  have  spoken !  Be- 
hoved it  not  the  Christ  to  suffer  these  things,  and  to 
enter  into  his  glory?  And  beginning  from  Moses 
and  from  all  the  prophets,  he  interpreted  to  them 
in  all  the  scriptures  the  things  concerning  himself. 
And  they  drew  nigh  unto  the  village,  whither  they 
were  going :  and  he  made  as  though  he  would  go 
further.  And  they  constrained  him,  saying.  Abide 
with  us :  for  it  is  toward  evening,  and  the  day  is  now 
far  spent.  And  he  went  in  to  abide  with  them.  And 
it  came  to  pass,  when  he  had  sat  down  with  them  to 
meat,  he  took  the  bread,  and  blessed  it,  and  brake, 
and  gave  to  them.  And  their  eyes  were  opened,  and 
they  knew  him;  and  he  vanished  out  of  their  sight. 
And  they  said  one  to  another,  Was  not  our  heart 
burning  within  us,  while  he  spake  to  us  in  the  way, 
while  he  opened  to  us  the  scriptures? — Luke  24:  13-32 
(§    149). 

230 


EVENTS  SUBSEQUENT  TO  DEATH   [XXIII-5] 

1.  "Jesus  of  Nazareth,  which  was  a  prophet  mighty  in  deed 
and  word  before  God  and  all  the  people"  :  consider  this  esti- 
mate of  Jesus,  and  discuss  the  question  of  its  adequacy  or  in- 
adequacy for  general  adoption  as  the  final  evaluation  of  Jesus. 

2.  "We  hoped  that  it  was  he  which  should  redeem  Israel" : 
state  the  hope  they  held,  that  is,  what  they  meant  by  "redeem 
Israel,"  clearly  and  fully.  Why  did  they  consider  that  the 
hope  had  vanished? 

3.  "But  him  they  saw  not" :  what  then  was  it  that  they  found 
by  going  to  the  tomb  of  Jesus?  What  was  the  essential  sig- 
nificance of  the  situation  they  discovered? 

Fifth  Day  :  IVith  the  Disciples  in  Jerusalem 

And  they  rose  up  that  very  hour,  and  returned  to 
Jerusalem,  and  found  the  eleven  gathered  together, 
and  them  that  were  with  them,  saying.  The-  Lord  is 
risen  indeed,  and  hath  appeared  to  Simon.  And  they 
rehearsed  the  things  that  happened  in  the  way,  and 
how  he  was  known  of  them  in  the  breaking  of  the 
bread. 

And  as  they  spake  these  things,  he  himself  stood  in 
the  midst  of  them,  and  saith  unto  them.  Peace  be 
unto  you.  But  they  were  terrified  and  affrighted,  and 
supposed  that  they  beheld  a  spirit.  And  he  said  unto 
them,  Why  are  ye  troubled?  and  wherefore  do  rea- 
sonings arise  in  your  heart?  See  my  hands  and  my 
feet,  that  it  is  I  myself :  handle  me,  and  see ;  for  a 
spirit  hath  not  flesh  and  bones,  as  ye  behold  me  having. 
And  when  he  had  said  this,  he  shewed  them  his 
hands  and  his  feet.  And  while  they  still  disbelieved 
for  joy,  and  wondered,  he  said  unto  them,  Have  ye 
here  anything  to  eat?  And  they  gave  him  a  piece  of 
a  broiled  fish.  And  he  took  it,  and  did  eat  before 
them. — Luke  24:33-43  (§  150  A-C). 

I.  "They  supposed  that  they  beheld  a  spirit  ...  a  spirit 
hath  not  flesh  and  bones,  as  ye  behold  me  having":  of  the 
disciples   in   the   country    (Fourth    Day)    it    is    recorded    that 

231 


[XXIII-6]  JESUS  IN  THE  RECORDS 

"he  vanished  out  of  their  sight" :  how  account  for  the  vanish- 
ing of  one  who  was  not  a  spirit  but  had  flesh  and  bones? 

2.  "And  they  gave  him  a  piece  of  a  broiled  fish.  And  he 
took  it,  and  did  eat  before  them":  of  the  disciples  in  the 
country  (Fourth  Day)  it  is  recorded  that  "their  eyes  were 
holden  that  they  should  not  know  him.  .  .  .  And  their  eyes 
were  opened,  and  they  knew  him" :  why  the  difficulty  of  iden- 
tification with  one  so  substantial  as  to  take  food? 

Sixth  Day:  With  the  Disciples  in  Jerusalem 

And  he  said  unto  them,  These  are  my  words  which 
I  spake  unto  you,  while  I  was  yet  with  you,  how  that 
all  things  must  needs  be  fulfilled,  which  are  written  in 
the  law  of  Moses,  and  the  prophets,  and  the  psalms, 
concerning  me.  Then  opened  he  their  mind,  that 
they  might  understand  the  scriptures ;  and  he  said  ' 
unto  them,  Thus  it  is  written,  that  the  Christ  should 
suffer,  and  rise  again  from  the  dead  the  third  day ; 
and  that  repentance  and  remission  of  sins  should  be 
preached  in  his  name  unto  all  the  nations,  beginning 
from  Jerusalem.  Ye  are  witnesses  of  these  things. 
And  behold,  I  send  forth  the  promise  of  my  Father 
upon  you :  but  tarry  ye  in  the  city,  until  ye  be  clothed 
with  power  from  on  high. — Luke  24:44-49  (§  150 
D  E). 

1.  "These  are  my  words  which  I  spake  unto  you,  while  I 
was  yet  with  you,  how  that  all  things  must  needs  be  fulfilled, 
which  are  written":  set  down  every  occasion  that  you  can 
recall  when  Jesus  himself,  during  his  lifetime,  had  spoken 
of  any  event  of  his  career,  actual  or  prospective,  as  being  the 
fulfilment  of  any  scripture. 

2.  In  the  narrative  of  the  disciples  in  the  country  (Fourth 
Day)  it  is  recorded  that  Jesus  said,  "O  foolish  men,  and  slow 
of  heart  to  believe  in  all  that  the  prophets  have  spoken!  Be- 
hoved it  not  the  Christ  to  suffer  these  things,  and  to  enter  into 
his  glory?  And  beginning  from  Aloses  and  from  all  the 
prophets,  he  interpreted  to  them  in  all  the  scriptures  the  things 

232 


EVENTS  SUBSEQUENT  TO  DEATH   [XXIII-7] 

concerning  himself."  Judging  from  these  accounts  of  sayings 
(a)  in  the  country  and  (b)  in  Jerusalem,  what  was  the  pri- 
mary purpose  of  the  post-crucifixion  activity  of  Jesus,  accord- 
ing to  Luke? 

3.  "Behoved  it  not  the  Christ  to  suffer"  (Fourth  Day)  ; 
"that  the  Christ  should  sufifer"  (Sixth  Day)  :  record  every 
occasion  that  you  can  recall  when  Jesus,  during  his  lifetime, 
had  identified  himself  as  the  Christ. 

4.  What  two  elements  alone  in  the  career  of  the  Christ  is 
Jesus  credited  with  establishing  by  appeal  to  scripture  during 
his  activity  in  the  post-crucifixion  period? 

5.  Where  is  the  forecast  in  the  Old  Testament  that  the 
Christ  should  "rise  again  from  the  dead  the  third  day"? 

And  he  led  them  out  until  they  were  over  against 
Bethany:  and  he  lifted  up  his  hands,  and  blessed 
them.  And  it  came  to  pass,  while  he  blessed  them, 
he  parted  from  them,  and  was  carried  up  into  heaven. 
And  they  worshipped  him,  and  returned  to  Jerusalem 
with  great  joy;  and  were  continually  in  the  temple, 
blessing  God.— Luke  24:50-53   (§  150  F). 

Seventh  Day:  With  the  Disciples  in  Galilee 

But  the  eleven  disciples  went  into  Galilee,  unto  the 
mountain  where  Jesus  had  appointed  them.  And 
when  they  saw  him,  they  worshipped  him:  but  some 
doubted.  And  Jesus  came  to  them  and  spake  unto 
them,  saying.  All  authority  hath  been  given  unto  me 
in  heaven  and  on  earth.  Go  ye  therefore,  and  make 
disciples  of  all  the  nations,  baptizing  them  into  the 
name  of  the  Father  and  of  the  Son  and  of  the  Holy 
Ghost:  teaching  them  to  observe  all  things  whatso- 
ever I  commanded  you :  and  lo,  I  am  with  you  alway, 
even  unto  the  end  of  the  world.— Matt.  28:16-20 
(§  151). 

I.  "Into  Galilee,  unto  the  mountain  where  Jesus  had  ap- 
pointed  them":    recall   and   record  any    references   by   Jesus, 

23i 


[XXIII-p]  JESUS  L\  THE  RECORDS 

during  his  lifetime,  to  a  purpose  on  his  part  to  meet  his  dis- 
ciples in  Galilee  after  his  death. 

2.  "But  some  doubted":  what  did  they  doubt? 

3.  Judging  from  the  record  of  Matthew  alone,  what  was  the 
primary  purpose  of  the  post-crucifixion  activity  of  Jesus? 

4.  Study  the  words  credited  here  to  Jesus  as  spoken  in 
Galilee  subsequent  to  his  death,  phrase  by  phrase,  and  set 
down  (a)  those  thoughts  in  them  that  had  expression  during 
his  lifetime,  and  (b)  those  that  are  here  formulated  for  the 
first  time. 


Leading  Problems  of  the  Study 

1.  The  contribution  made  by  the  narratives  of  the  sepulchre 
guards  toward  the  establishment  of  what  happened  to  the  body 
of  Jesus  subsequent  to  his  death. 

2.  The  relative  difficulty  of  (a)  finding  an  explanation  for 
the  disappearance  of  the  body  of  Jesus,  as  against  (b)  ac- 
counting for  the  possibility  of  conversation  between  human 
beings  and  supernatural  beings. 

3.  The  purpose  of  the  post-crucifixion  activity  of  Jesus,  as 
set  forth  in  the  record  of  Luke. 

4.  The  object  of  Jesus  in  meeting  with  his  disciples  subse- 
quent to  his  death,  as  related  in  the  record  of  Alatthew. 


Some  Findings  in  the  Study 

The  themes  of  the  thought  of  Jesus,  as  expressed  during 
the  post-crucifixion  activity,  (a)  in  their  relation  to  his  teach- 
ing before  his  death  on  these  themes,  and  (b)  in  their  relation 
to  the  teaching  of  his  disciples  on  these  points  after  his  final 
disappearance. 

The  measure  of  accord  between  the  use  made  by  Jesus  of 

234 


EVENTS  SUBSEQUENT  TO  DEATH  [XXIII-f] 

the  unparalleled  opportunity  afiforded  through  appearances 
after  death  and  the  illimitable  powers  demanded  for  those 
appearances. 

The  bearing  of  the  teaching  of  Jesus  in  the  post-crucifixion 
period  upon  the  historical  credibility  of  the  recorded  appear- 
ances of  Jesus  after  his  death. 


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